Книга 1

1. To Plato, spiritual father (I, 1) 1 (5) [Col. 904] What will we talk about with you, our dear father, we, who were cut off for the sake of God from your holy womb? What can we say that is pleasant or joyful? We will not say anything pitiful or sad, being annoyed at the apparent expulsion. As such, we learned from you to recognize not this [exile], since we are strangers to the whole earth (see Gen. 15:13; Ps. 119:19), but only one falling away and distant separation from God through the transgression of any of His commandments. Therefore, we rejoice and rejoice over the fact that we, although unworthy of heaven and earth 2, have been worthy, together with you, our holy father, to endure this for His commandment and to be deprived of fellowship with you in the flesh 3. However, you, father, are always with us, before our eyes and talking with us. And how else could we live [safely] when each of us lives separately on our own, if by the cover of your holy prayers we were not preserved unharmed from the evil one? However, we all remained safe, unharmed and strong, although we suffered a little on the way, so that some fell ill, but He who said, look at the birds of the air and the lilies of the field (Matthew 6:26, 28) and who is faithful in His promises, preserved us as we had not hoped, having brought us here and [Col. 905] inclining the hearts of local men 4, (6) and especially the archbishop to compassion for our misfortunes. We have only one concern and unceasing thought, combined with a zealous and unworthy prayer, that you may strengthen yourself, our most beloved father, and remain firm and unyielding in your confession for the truth of God, fearing nothing and not wavering in spirit from the slander of people who are trying to destroy the deeds for piety bestowed upon you by the grace of God. For the rumor about this spread everywhere and frightened the souls of almost everyone, and raised a horn of salvation (Luke 1:69) [the Lord] among Christians and removed the reproach from the monastics (cf. Luke 1:25); and I know that every sensible person will say that Christ lives and reigns in us, and we obey Him more than people, whom He created not to be despised, but to be glorified by them. You know everything, you know what needs to be done, you don’t need our reminder; but you yourself first ordered us to write about this. So, father, do not be afraid of man or of grief from people: you know that the saints, considering this to be a dream and a shadow, became an object of wonder in heaven and on earth. Let's work a little, I beg you; Let us endure a little more, and our good course will be over (2 Tim. 4:7). The crown of gossip is crowned, an eternal reward is prepared, and you will be called a friend of the heavenly King, a companion of saints and a confessor among people. So, so I beg and conjure the womb of my father, be for us support, patience, courage, for if you, father, stand, then we, your weak children, will become strong, we will be courageous 5, we will endure everything that happens courageously by the power of God and your prayers. This is permission from God, who in this way, of course, tests us and Himself gives us strength. Do not be afraid, father, of the machinations of those who try to deviate you from the truth. Just talking about it. Saint Epiphanius, in his conversation about Easter 6, says what a person is like who advises contrary to what is contained in Divine Scripture, he speaks from his heart and sets out human statutes; about such people I will quote the words of the apostle, who says: if this is an angel from heaven, (7) let him be accursed (Gal. 1:8). Should we talk about the words of My priests, who rejected My law and desecrated My holy one (Ezek. 22:26)? Citing this prophetic saying, [Gregory] the Theologian adds the following in his great defensive Word: “[They] were inseparable between the holy and the profane (Ezek. 22:26), but everything was the same for them” 7 . And how many more, if anyone wanted to listen! Let those who distort the truth of God with false speeches finally be silent, and let them listen to themselves. We, with such a clear commandment, moreover, threatening eternal fire for a crime, will not fall before human threats or torment, no, I swear by deeds for virtue, but even if it is necessary to shed blood, we will gladly do it, strengthened by God through your holy prayers. [Col. 908] Take courage, too, my lord brother Euthymius 8: you have fought the good fight (2 Tim. 4:7); Let us not lag behind each other, my light and my womb; For the sake of small and temporary well-being, let us not lose our blessed life: do not enjoy, brother, real pleasures and do not be overwhelmed by sorrows, do not show your rear. Christ rejoiced, seeing that you were scourged for Him; He is not saddened, my beloved, nor are the angels who rejoiced, and the lord father 9, and the venerable mother 10, who suffers for us with her holy spirit, and all your brothers, especially me, whom you call a dear gift. We are three brothers according to the flesh 11; Let us also be [brothers] in spirit: we will not dishonor the venerable and first-born number; let us give ourselves up to suffer for God’s commandment, so that we may live forever. Father, we have great sorrow for our other dear brothers, 12 as the Lord has arranged for them. For we sinners pray that He Himself would be their trustee, manager, leader, arranging their affairs as He knows and commands and desires. For truly we shed bitter tears for them and constantly have their faces before our eyes, asking for their prayers (8) to help our laziness. However, you, father, pray for everyone, so that we may gain patience, well-being, God’s help and protection from the temptations of the devil and, if God pleases, that we may see you or our brothers in the flesh; wake up, wake up! (Ps. 71:19). We dare to ask you to greet our dear brother from us, if he is with you; If someone else from our brothers happens, then [to him] also hasten to inform this. Together with me, our lord the deacon and our father, my good brother 13 and your son the steward 14 and other venerable and much-loving brethren greet your holy soul. Pray for us, father, fervently and unceasingly, as you command. We have nothing else to say. This is the second time I am writing to my lord and father. I don't know if you received my letter. And in it we, although unworthily, said something that the time required and that was within our power; and now let’s say what follows and what God will give for the benefit of my humble soul, and also, I dare say, for the consolation of your generosity, father. As often before, so now I say and confess that if I have any gift of speech and the ability, even a small one, to write something, then it was not given for the sake of me, your humble servant, [Col. 909] but for your sake, who has abundant grace flowing from your heart. Therefore, you willingly and joyfully continue to teach and admonish not only us, whom others mistakenly consider to be your nephews, but also all your sons and children born of your spirit; and that I speak the truth, this is proven by deeds about you, the true shepherd, who laid down your life for the sheep (John 10:11), so that we do not deviate from the truth, now ready to willingly (9) shed our own blood. Such is the vigilance of a true shepherd, denouncing liars and truly being worthy before God and the Father and the Archpastor! So, I bring you very meagerly what was given to me for your sake, and you reap these, I don’t know how to say, meager fruits of the seeds that you sowed with much care and abundance, like a good farmer. What can I say that is decent and beneficial to your holy soul, my dear father? Who separated me from your always desired face, from your sweet-tongued conversation, from your saving guidance? You are my light, an always shining lamp among the dark thoughts of the soul, a rod that strengthens the weakness of my heart, turning despondency into cheerfulness, good news, joy, anointing, celebration, glory. Without you, the sun is not joyful for me; I would like [better] not to see the light than not to behold your image; There is nothing pleasant for me on earth without your presence, for what is more desirable than a true father, even in the eyes of God? A son who loves his father and is truly his own knows this. But why so many words? I'll tell you what happened to me. Often, when I had no intention of going to your holy cell, somehow imperceptibly, as if drawn by someone, I came before your face, so often when you asked: “Why did you come?” I couldn't answer anything; So my salvation depended on you! And who does not strive for the light? But I thank God, for whose sake I was torn from you by the hands of those who trampled His law and those who came from the like. May the Lord my God not count this against them as sin (cf. Acts 7:60), but may he bring them to the consciousness of folly, and may they be unrequited in this. You were confined, as we heard, in a cramped dwelling, 15 but [through this] you were shown to be a resident of heaven. For they have put into custody the treasure of the confession of God, but have not understood it. If they had seen, they could have known from this that they have made you venerable among people, a savior for the world and desired by many. Imitation of Christ's Sufferings (10) You accepted dishonor and insults together with Christ, you were persecuted like a blessed one; They have scattered your sheep, for they have struck you, the shepherd, like Christ (cf. Matt. 26:31). Although it is bold to say, these are His words: if [Col. 912] They persecuted me, they will persecute you too (John 15:20); and others who assimilate to His followers the same suffering [with Him]: if only we suffer with Him, as the great Paul says, so that we may also be glorified with Him (Rom. 8:17). Life-giving sufferings of the saints And so it is. But to me, indecent and unworthy, through your holy prayers, the righteous father, the merciful Lord, granted consolation, namely to be with you in spirit, for I constantly seem to see you, as if I am talking with you, as if I receive a blessing, as if I use protection, as if I give and receive words 16 to confirm the confession that you confessed. It seems to me that I hear the words spoken in your clear voice: “Humble Theodore, we truly endure little, while God gives us wonderful hope.” This is a consolation for me; this is a joy. Do not be afraid, father, for me, your completely rejected servant. Truly, I am the scum of heaven and earth and have grown colder than any man. However, I dare to speak as one who has good hope, [albeit] unworthily, looking at the grief, strengthened by your intercession, not being proud of what I suffered, but reproaching myself for not suffering courageously and not as it should, but little and insignificantly in comparison with the life-giving sufferings of the saints. For I read about many martyrdoms described in twelve books 17 so that my heart trembled, and I do not dare say that I suffered anything for the sake of Christ. And what is more desirable, Father, I remind you as a slave, of suffering for His sake? Look, father, grief; look at the Lord, imagine the faces of the Angels, imagine the hosts of saints, contemplate the Judge of the world sitting on a high, exalted throne, who will proclaim you a faithful servant, the keeper of His commandments and, what is even more, a confessor. Then where will He send you? Not into eternal fire, which accepts those who do not obey His law, but into a life-giving abode, into immortal peace, into boundless Divine joy 18: enter, he says, into the joy of your master (Matthew 25:23). The eyes of all of us are turned to you; We are all strong in spirit when you stand firm. May God’s help be with you even more, protecting you, strengthening (11) you, establishing you, encouraging you! When you fear God, do not be afraid of what man has done to you or may do to you (Ps. 118:6). You trust in the Lord, you are Mount Zion, you do not move forever (Ps. 124:1), for the Founder and Creator of the Most High Jerusalem dwells in you. Flee from poisonous and seductive speeches that tempt you like serpents and want to remove you from the life-giving tree of truth; and once having been established in the truth and strengthened to perfect steadfastness on the many testimonies of the Holy Scriptures, in part also of pious people, take heed so that you may receive praise for this saying: this doer will not move forever (Ps. 14:5). All the brethren live: Mr. Deacon, my father, my dear brother 19, and now even more worthy of love, and my other beloved and venerable brothers and your children. Pray for all of them with me, Father. They all carry out a good course (cf. 2 Timothy 4:7); [Col. 913] they only desire your health in the Lord, and everything that they endure is easily endured. Of course, we grieve, and lament, and are bored, and despondent, and have many vicious thoughts (and it is impossible to go through real life without sorrow), but we are strengthened by hope and your prayers. Pray for me, father, for I am studying Saint Isaiah; and tell me whether you want me, in addition to writing, to read [the letters]. Tears flow before words, my insides tremble, my hand trembles as I write. I am tormented on all sides and cannot bear the grief. Oh, how can I endure your, father, father, Christ-like suffering? Oh, how can I bear your high and holy humiliation? How can I answer you properly? Where should I go and where should I start my letter? Are you, father, (12) writing this to me? To me, a worm, dust and indecent, the father utters words characteristic of a son; You take on the appearance of a begging person, whom you yourself must beg. What will I say after this, unfortunate one? What humiliation shall I show before my righteous father? However, with unworthy hands I accepted your holy message, father, like God-written tablets; I listened to your written voice, as someone else would listen to the voice of an Angel or an Apostle; and it crushed my heart, shed tears, and I cried, and I cried not like Jeremiah’s cry for the disasters that befell those who hate God, but for some special ones, in which there was both love for my father and true gratitude to God. Indeed, what you wrote, righteous father, is worthy of praise, worthy of rewriting and serves as a sign of your complete devotion to God. So, Father, you have strengthened our minds, strengthened our hearts; your courage is higher than hope; Your boldness is beyond expectation. You appeared to us differently than how we recognized you; you have completely changed in God; glory to Him who strengthened you! The fear of royal power did not overwhelm you, the insidious deception did not weaken you, you did not choose pleasure as a temporary pleasure, wanting to be in danger ahead of others for the truth of God. The good shepherd is the one who lays down his life for the sheep (John 10:11), who is now kept in custody as an apostle of Christ. Oh, that dwelling in which you turn and are kept, like an honest and beneficial vessel to the Lord God! Oh, if only I could embrace that platform on which the feet of my master and father walk! Oh, if I could kiss those keys and locks that guard you as a treasure of piety! Or better: I would like to kiss the honest lips that confessed the word of truth, and the reverend hands raised in holy and pleasing [to God] prayers. Where has my dear face gone? Why did the saving voice fall silent? Here I am an orphan, pitiful and completely alone, deprived of [Col. 916] my father, deprived of my lamp, the doctor and nourisher of my humble soul, without a leader and protector from those attacking me invisibly; like a corvid in the desert, like a bird on the housetop (Ps. 102:7, 8). (13) Every day I strain my eyesight, look here and there, look around, and the desired face is nowhere to be found. I cannot fully depict my suffering. However, I thank you, and I thank you a lot, that I have been vouchsafed this for the law of God, that I am the son of such a father; now it seems to me that today I reign through you, holy father, if your prayers keep me unharmed. I am afraid of my sinfulness and lewdness, but take note that with your holy prayers I am strengthened and confirmed, although I myself am very weak; and not only me, but all of us are one, like-minded with you, unanimous, determined to suffer together until death, and regarding us you should not be afraid of anything. Okay, father, okay; good, valiant helmsman, zealot of piety, imitator of the saints; Truly you labored magnificently and fought courageously; I know that your spirit remains with the martyrs. This is so, although not as it should be, in accordance with my desire and your dignity. But since you order me to describe in detail our journey and what happened to us during it from the day we suffered this unfortunate separation, then, although I am not able [to do this], I will immediately fulfill what was ordered to me. So, on the very day on which you, father, voluntarily went on the road to death, we went into exile, riding on the animals that happened. At first, as we had not been subjected [before] to such an [unhappy] situation, we were somewhat despondent. For, stopping in some villages, we became an object of spectacle for people of all sexes and ages; both our ears were filled with noise and shouts when those leading us set off and stopped to acquire what we needed; but later, having gotten used to it, we endured these troubles much more easily. What upset us most of all was the weakness of our father, Mr. Deacon. Thus we made our way, exhausted and exhausted. We had the following stops: from Kafar 21 to Libyan 22; then in Levki 23; then to Thiraeus, where something unfortunate happened to us that needs to be related. For suddenly, somehow, nine (14) leading brothers appeared, scattered like sheep, and they surrounded us with tears, crushing our hearts, but the one who led us did not allow us to talk to them; therefore, we looked pitifully at them, and they at us, and said greetings to each other, and finally we were separated with tears. Further, having been brought to Paul, we found your venerable sister 24 with Mr. Savva 25 and, having secretly met with them, spent the whole night together, talking about the necessary [Col. 917] and greeted each other as if they were sentenced to death, and parted with groans and cries. There one could see how the insides were tormented and trembled when nature was overcome by sacred feelings. [Having] set off from there, we stopped in Lupadia 26, having met with friendly sympathy from the host of the wanderers, we also did ablution [there] because of the wounds, for some had intractable wounds from the journey. So, we were brought to Tilis. There we were met by Abba Zechariah and Pionius, who cried out of their ardent affection for us and wanted to go with us, but this was not allowed to them. From there to Alkeriza, and from here to Anagrammena, then to Perperina 27, from there to Paria 28; entered into communication with the bishops and, moreover, humbly reminded them of the oath. Then to Orcus 29, from there to Lampsacus, where, having found the Herakliots 30, they stayed for three days, unable to sail. Then, setting off, they sailed to Abydos 31, graciously received by the commander there. Having lived there for eight days until Saturday, we sailed to Eleutum 32, where we stayed for a week due to the difficulty of navigation; then, when a fair wind blew, they arrived at Lemnos within nine hours. Here my speech is stopped by the piety of the local bishop, who, more graciously than anyone else, received us, consoled us and supplied us for the journey. [15] Having sailed from there with fear because of the neighboring people, we sailed across a sea of ​​one hundred and fifty miles with a strong north wind and landed at Canastra 33 within the borders of Thessalonica; then to Pallen, to the area near the bay; then to Embol 34; from there, again mounting the animals, they entered the city 35 on Saturday, the day of the Feast of the Annunciation, at about three o'clock. And what an entrance! You can’t go through this in silence either. One of the dignitaries, sent in advance by the prefect with soldiers, was waiting at the eastern gate, and they met [our] approach, standing in silence; and after we had entered, closing the gate, they led us through the square solemnly in front of the eyes of those who had gathered to see this spectacle, and thus brought us to the commander. This is a wonderful man: appearing with a benevolent face, after bowing, he meekly spoke to us and sent us to the archbishop; We prayed in advance in the Church of Hagia Sophia. His Holiness, having finished the prayer in his church, received and greeted us, talked with us about the necessary things and, at the same time holding us back, gave us rest with bath and food. On the second day, early in the morning, they took us and, at our request, allowed us to pray in the church of St. Demetrius, separated us all from each other, after we expressed blessings and greetings to each other. We, two brothers, were taken to the place where I am now, and separated after we had said goodbye to each other with tears, so that some of the spectators [Col. 920] moved with pity. This is the state, father, of our affairs; and now I drag out, humble, a sad and lamentable life here. We have received the signs of blessing from your holy hand as having the power of the Holy Trinity, and we keep them as a treasure, and we place them (16) before our eyes, as if kissing your right hand. Again there are tears, again my insides are shaking, because I want to finish my speech. Oh father, why did you leave me? (Matthew 27:46). But you didn't leave. How did you get away from me? But you remain in me. Where else will I see you? How will I look at you? Where will I hear your sweetest and saving voice? When will I share a meal with you? Where will I enjoy your holy 36 presence? Or when will I read aloud to you, or sing in front of you, or receive admonitions, or penances, or reminders, performing according to custom the treat, food, drink, conversation, standing, sitting, reclining that pleases you? What happened to me? I call people as witnesses, I also call on the Heavenly Powers in my defense: the law of God separated me from you, one eternal commandment. Let the heavenly kingdom hear! Therefore I rejoice and lift up a voice of praise to God; I endure everything more than in excess; I admire; I will no longer be an orphan, I will not complain, I will not say anything obscene. Accept, father, the above as pious (ώς εὐαγή), for these are signs of love for you. However, I will cry again, but [already] from joy. And you, blessed father, rejoice and be glad: rewards have been assigned to you, a place of rest has been prepared for you. Your zeal is like the zeal of your fathers; imprisonment proclaims the truth. The righteous is bound as the unyielding; the pious are grateful, the competitors become more ardent, seeing a wonderful beginning. The persecutors outwardly weave speeches and slander, especially some of the monks, but inside they are tormented by thoughts, having a cruel accuser in their own conscience; Moreover, they are surprised, for, as the great Gregory [the Theologian] says: “Even enemies know how to marvel at [man’s] great feats, when the anger passes and the deed justifies itself” 37 . Angels praise you, people please you, Christ accepted you and opened the gates of the Kingdom of Heaven for you forever. Amen. 4. To Abbot Nikifor (I, 4) 38 (17) When your answer was conveyed to us through the lord deacon, we wanted to immediately write to you, my true 39 and much-loved brother; but since it was winter time and indecision (η παλιμβουλία) stopped us, we considered it better not to answer quickly. When together with [Col. 921] with an oral question and the letter demanded the same thing, then why else argue and not express what comes to mind? Firstly, I will say this and you, most respected one, understand me that, as you yourself know, for many I represented with my life an example of great sinfulness, and it is almost impossible to name a sin in which I myself was not involved and did not give others a reason. But knowing that God’s love for mankind saves those who are mired in the abyss of evil and gives a helping hand to repentance, I avoided despair and, apparently, became somewhat established on the right path. Therefore, as God, who knows secret things, knows (cf. Matt. 6:4), I avoided even relations with my relatives and dealing with my friends according to the flesh and from all others with the help of the power of God alone, which strengthens my weakness in everything. What you asked me, ignorant, is now in the same state as Mr. Deacon told you. And this we have expressed and presented not without reasoning, but based and confirmed on the study and study of the Inspired Scripture, as well as questioning those who should. Truly, this is the truth, because the Divine law clearly states this not only through St. Paul (cf. Gal. 1:8), but also through other theological fathers, who define and prove the same thing and expound it in accordance with the apostolic commandment. How can I continue to remain unreasonably indifferent? And isn’t it better for me to evade and remove myself from those who harm my unfortunate soul? And how dangerous this [indifference] would be when the highest of the fathers 40 calls out and says that one should not accept anything that is contrary to the commandment, or pervert the commandment, even if [for that] they promised life, even if (18) they threatened with death. I will not say how many other sayings there are that do not allow us even the slightest deviation from the commandment, especially when we have the command of Basil the Great that “we must unacceptably observe everything handed down by the Lord in the Gospel and through the apostles” 41. This I dared to reveal to you, as a father and dear friend, while we are a knower of the heart, God is my witness! We do not preach this, for we have no advantage, and we do not harbor hatred, but we retain love in our hearts for the autocrat and the most pious emperor, and we have goodwill for all my relatives, and we remember him at the Divine Liturgy and pray for him privately and publicly. We are also in communion with the Church, and may we never be separated from her! Forgive me, who alone is sinful; I chose to mourn my sins [Col. 924] in this corner and not interfere in worldly affairs. What crime is this? Allow me, dearest brother (for I know that you can do this), to remain in peace here, and to be away from all people as much as possible, and with your wise mind, make the stubborn even and the sharp smooth (Is. 40:4) and be for us the originator of peace and the promoter of peace, so that if anything useful for us happens, arrange it fairly and wisely. 5. To Secretary Stefan (I, 5) 42 Yesterday, when we were enjoying your illustrious presence, after some other conversations for which you came here, we somehow started talking about the subjects of Scripture, and we, being in great bewilderment, parted with each other without reaching an agreement on that. Of course, my lord, we, as simple people, do not at all correspond (19) to your inherent wisdom; but so that by keeping silent about what we should talk about, we do not bring condemnation upon ourselves, for by reproof, says the Scripture, rebuke your neighbor; and do not accept his sin for the sake of it (Lev.19:17), and on the other hand, by reproaching the wise, we will be even more beloved by him (Proverbs 9:8), we considered it necessary to tell you what is due. You, my lord, I will say briefly, bringing together many questions and objections, you said that, except for faith, no one should admonish the presiding shepherd about any other commandments of the Lord 43 when he, out of ignorance or of his own free will, does something impermissible; and we said that it should, and very much, but only to those who surpass others in knowledge and prudence. And what evidence can we give of the unfoundedness of such an opinion! Firstly, from the Old Testament. What do you think about what Daniel did (Daniel 13)? Did he not receive praise for not only admonishing, but also condemning the elders who unlawfully accused Saint Susanna, although he was at an age that, according to the law, did not give him the right to speak and express himself freely? Yes or no? Then don’t you approve of Joab, who, on the occasion of the census of the people, which served as a reason for the wrath of God, objected, restrained and tried to convince the divine David so that he would not do this (2 Samuel 24)? You know this story. Jethro also convinces me of this, who reminded the great Moses and convinced him not to rule the people in this way, in some way admonishing him and inclining him to his desire (Ex. 18). And who was he? A foreigner, although [Moses'] father-in-law. And who did you tell? To the one who did everything according to the revelation of God. About this a little, so that our speech does not become long; we need to move on to the New [Testament]. Let us obey, if you please, most respected one, the commands of the loud preacher of the universe: if there is a revelation to the last, then the first should be silent (1 Cor. 14:30); and this is not in relation to faith alone, as your love objects. Also, which I almost forgot, the great preacher of truth John denounced Herod (Matthew 14:4). Please [Col. 925] (20) answer me. I know that ridicule is ready against me: “He puts himself on an equal footing with the prophet.” But not so, most revered: all this, he says, is described for our instruction (1 Cor. 10:11); and also Paul: be imitators of me, as I am of Christ (1 Cor. 11:1). How can one think right while acting wrongly, when the divine James asserts that faith comes from works and those who sin in one thing do not have the other (James 2:17-18)? With so many and such witnesses, I do not think that your nobility would object; if so, then come to our unworthiness an analysis of the above, as well as the clearest objections from what you have prepared. Oh, if only they were present! And we will remain silent and ask for forgiveness for our persistence, although it stems from jealousy. For only condemnation is easy and [available] to anyone who wants it, as you read; and to introduce one’s own opinion, based on the testimony of the Inspired Scripture, is characteristic of a man who is truly sane and intelligent. However, in order not to spread the letters too much, we will end the speeches here, adding also the sayings of Basil the Great for complete proof. May you remain healthy with your entire household, our beloved master, prosperous in all respects, for we, both when we write and when we do not write, wish to preserve the good disposition of your love. From the 20th Word of St. Basil on asceticism: “And the primate, if he stumbles, must be reminded by the preeminent (21) of the brethren” 44. From Word 34: “Whoever does not accept what is approved by the primate must openly or privately make his objection to him, if he has any solid reason, in accordance with the meaning of Scripture, or silently carry out what is ordered; if he himself is ashamed, then let him use others as intermediaries” 45. From his moral rules, from Word 72: “Hearers instructed in the Scriptures should test what the teachers say” 46. “The leader of the word must do and speak everything with caution and after many trials, with the goal of pleasing God, as one subject to testing and from those entrusted to him” 47 . 6. To Theoktista, his mother (I, 6) 48 If it were possible to send tears in letters, then I, having filled this letter of mine with them, would send them in these days to you, my venerable, kind and godly mother. For truly, I cannot indifferently hear about your situation, not talking about proximity to the tomb, but also about diseases that threaten death. And why, my mother, did you want to leave us, having loved the coming age, to depart from us and abide [Col. 928] with the Lord? You, of course, loved the blessings there; out of strong love, having changed your way of thinking, you more desired to be with my good and holy sister and with my dear master Euthymius 49 or, better, in the ranks of the saints. How, oh mother, will I endure this 50? How can I continue writing my letter without tears (22)? Is it really destined for [me] in my sorrowful life to hear about your death, to sing lamentable songs to you, to see your coffin and to write funeral poems so that you may rest in body underground, for I know that in spirit you will dwell in heaven, and I will remain on earth, continuing to drag out my sad and sinful life? How can you tolerate this? May this not happen to me! However, everything must be left to the will and determination of our most good God. For He knows what is good for each of us; knows what is needed, arranges what is needed; He is a child-loving father; He arranges everything perfectly, timely, prudently, providentially, 51 all wisely, all beautifully, incomprehensibly. And oh, the wisdom and depth of His judgments, how incomprehensible and unsearchable are His ways (Rom. 11:33)! Even earlier He took a sister to him, then he took a brother, and now he wants a third. Who will it be? If you are yourself, then great praise; you complete the triple reward, having spent your life wonderfully, leaving everything, surrendering everything to God, your head, limbs, yourself, having exhausted your honest body with exploits, having lived a much sad life, or, better, having walked the narrow and cramped path of the Lord (cf. Matt. 7:14) and now desiring an outcome in a good old age. This is what I pray for to this day. However, the best thing is what pleases God: who is more related to Him than can take care of our affairs? Rejoice, mother, both during your life and when you die. You will not die because you have life in you; by your own will you died to life, because you fought a good fight (1 Tim. 6:12), because you renounced earthly things in order to inherit heavenly things, because you bloodlessly participated in the exploits of martyrdom, cutting off your members out of love for the Lord; you leave without worries, without a will. For you have nothing to make a will about, except for your hair and some other random accessory of simple life: already naked you go from here to appear to God, having a soul pure from material impurity. However, you have something to leave us, (23) namely: the strong prayer with which you overshadowed us even in our youth, marking and sealing us in the hours of the night, 52 offering up prayers for us to the Lord at all times; You will also abandon your unslothful zeal in divine services, your love of purity, your zeal for virtue, and your apostolic praise of hard work. For truly your venerable hands did a lot of work: they clothed and warmed not only us, but also all the brothers, who, recognizing and respecting you as their spiritual mother, mourn for you equally with us and encourage [me]. This, which has not yet happened, we set out in a letter, bringing consolation to ourselves and expressing to you the feelings of our hearts, which you yourself [Col. 929] you know. As you know, my holy mother, although I would like to come [to you], I could not because of the worries entrusted to me, unworthy, and I don’t know how. For just as it was amazing, according to the Scriptures, that Saul was a prophet (1 Samuel 10:11), so was the fact that Theodore was an abbot; it delayed me, it tied me down. If I were bound with iron chains, I would break them and appear before you; and now, instead of myself, I am sending a presbyter to you for a little consolation, because he himself enjoys your love and respect, so that he can help your weakness in everything, observing and taking care of your needs; and if you stay in the same place, then he will remain; and if you go, then he will go along with the steward. However, as God directs and allows your weakness, so settle down, my venerable mother, and, wanting to go, do not strain yourself through force. Send us news as soon as possible how you are feeling in your illness, so that we can calm down a little. Now all the brothers have performed a canon of prayer for you, and they constantly offer prayers for your health. Honor us with your holy prayer; bless us with maternal gifts, greet us with a letter, grant us peace, which you have by the grace of Christ and will have forever and ever. 7. To Empress Irina (I, 7) 53 (24) The voice in Rama is heard, says the contemplator of divine visions Jeremiah, and there is much sobbing and crying, Rachel then cries for her children (Matthew 2:18; Jeremiah 31:15). And now what and how great are the things? Where did the messengers of your sacred court come from yesterday, our good lady, who announced to us the praises of all your recently accomplished deeds? Truly they have made all our hearings known. Why? Because you showed the ends [of the universe] a sign of such piety; and from everywhere, numerous prayers glorifying God for your good deeds rush towards you like flying clouds. Tell us, madam, who raised your purest mind to the height of understanding the truth, so that you, as if from some high and exalted place, saw these deeds, pleasing to God and holy? Teach me where such a love for piety came into you that you insatiably desired to please God and were extremely concerned about the spiritual and physical benefit of Christians? Or did you, thinking a lot about the Divine and having a maternal disposition, found it insufficient only to free the people with your supreme assistance, as if from some Egyptian slavery, namely, from the wicked faith 54, if you had not added to your previous good deeds, variously shining in the likeness of the stars, and real mercy, as the top of virtues? Holy, holy, holy; rejoice, heavens and mountains, we will cry, although boldly, [Col. 932] together with the most holy Isaiah, for God has had mercy on His people through you (Is. 6:3; 44:23). Your whole kingdom is filled with joy and gladness; The wicked will be taken away by the yoke that lies on it, and the rod that is on the neck of such power (Is. 9:4). Who has heard of such things? Tell me, men. Who has seen such and such great piety under another reign? (25) Praise her, all nations; magnify her with us, superiors and subordinates, priests and monks and the entire Christian race. For it is not only amazing that so many talents of gold have been forgiven, although this is an incomparable deed, but also that in this way the diverse stream of wickedness has been stopped, a most holy work: the network of violent and soul-destructive extortions, hidden from all your predecessors, although some of them reigned piously, has been destroyed 55 . This is left to you. The oath 56, numerous oaths 57 or, rather, oath-crimes of both those who demanded and those from whom they demanded, ceased, which is why both of them, as it happened, died when one tried to hide, and the other sought to capture. The sorrow of the oppressed and the concern of the poor ceased, who were trying not to find a healing cure for poverty, this would be less regrettable, but to pay the collectors what was not due and was again introduced, as if a product of sin. Routes both on land and at sea are no longer subject to duties. This is in accordance with the words of the great and holy Chrysostom. Money is no longer unjustly taken from the inhabitants of the land in the gorges by those sitting there, as if by some fierce demon or indomitable beast, certainly eating something from the poor traveler’s supplies; and the poor no longer stayed at home for fear of such vile exactions, not visiting either urban or coastal areas, because everywhere there were cliffs of 58 injustice. Mariners sailing from the east and west and north are no longer embarrassed during the voyage, forced to pay, as if grabbed by the throat, duties at narrow mouths; those engaged in the hunting craft have been freed from them, now performing it easily, sacred soul Irina! A fisherman, having pulled out perhaps three fish, (26) and, moreover, after many labors all day, does not give one of them as duty. A shooter or bird-catcher, having perhaps caught a few birds that serve him as necessary food, and without being obliged to pay a fee on them, can live prosperously. Soldiers, depressed at home by grief over the loss of their husbands, will not cry bitterly at the pitiful and inhuman exactions for the deceased. I am silent about shepherds, sheep breeders, wine merchants; I am not talking about butchers, weavers, blacksmiths, shoemakers, dyers, perfume sellers and carpenters, and in general about every craft related to the processing of gold, or wood, or any other substance. In order not to lengthen the speech too much with such a detailed calculation, [I will say that] everyone, dear lady, burst into tears [Col. 933] with their own hands and rejoiced with very great joy, crying out: “I thank you, Lord, for you have had mercy on me and have been my salvation” (Isa. 44:23; Ex. 15:2). Therefore, I will trust your God-given royal power. All this is filled with praise and majesty, beloved by Christ, dear in deed and name, Irina! This will be spread not only in the power of your kingdom, but also to the ends of the universe, and other nations will hear about us, and will be surprised and amazed at the beneficence of your wise undertakings, for “even enemies can marvel at the great deeds of man,” says the most vociferous of theologians 59 . This is how your kingdom remains unshakable, this is how your subjects submit and willingly submit to you; in this way you please God, in this way you please the chosen Angels of God and people who lived reverently and righteously, God-famous Irina! In this your piety shines; for this reason every mouth and every tongue will be opened to glorify you; this is truly the glory of the Church; This is the seal of the paternal and God-inspired Orthodoxy of Christians preserved by you, a zealot for God and a champion of the truth! Such is (27) the increase of your virtues. How great and praiseworthy are your rewards, how great and excellent is your reward 60 from the God of all! It is a great thing to save one, for isn’t it fair when the Divine Scripture says: if you have brought out honest things from the unworthy, you will be like one (Jer. 15:19), how can the salvation of so many souls and the entire people not be considered a great and honorable deed and truly worthy of the highest reward? So, you, who are called by a truly great name and confirmed by deeds, have entered the kingdom with all blessings; grant that the remnants of truth may endure forever. 8. To Abbot Simeon (I, 8) 61 Your fatherly holiness, who cares more about our affairs than we do, in two of your own 62 letters told us strange and wondrous things. But God was so pleased with the bearers of the letters that, with the consent of the abbot, they were accepted into his monastery; Your piety has done well, returning them with your edifying words to their fatherly and spiritual depths. About our brother 63, who left his title and was expelled from the pastoral community, as if from paradise, I don’t know what to say. And we previously looked at this man as a grape, truly planted by God, all true, all fruitful (Jer. 2:21). How is it now that the swarm and the boar are from the oak grove, and the solitary wonder is devouring and (Ps. 79:14), and he turned, so to speak, to [Col. 936] mortal bitterness? Is it because he gave himself up to the untamed beasts of the passions, I mean carnality and lust, and now one can see how in his mental thoughts he is devoured by them and tormented, (28) as if by the mouth of lions? The Divine Basil, as you know, ascribes to the one who recklessly separated and rejected his father a fall equal to that of one who violated his very holy vow; therefore, they are equally condemned to excommunication and other penances 64. However, we sinners pray that he will again look at the former light from his soul, dulled by passions and darkened, and again return home to his kind father and beloved community. We exhort the brethren themselves to persevere courageously in communal deeds and not to be shaken by the fall of the wicked, but on this occasion to cleave more and more to the true faith and indissoluble union even to the shedding of blood, as the God-bearing fathers teach, so that for the perfection of their obedient life they will receive the crown of martyrdom on the day of Judgment and rejoice together with Dositheus and Acacius and Dometian 65 , completely holy men who lived their lives in complete obedience. For now, as Your Reverence says in the rest of the letter, disorder and disobedience reign, since almost everyone, one might say, relies on human customs and on the institutions of their neighbors, contrary to the commandments of God, and want to better observe the way of life of such and such an abbot, rather than our divine fathers; therefore, the shepherds, of whom I am the first, have become unreasonable, we do not seek the Lord and do not adhere to an impeccable and unchanging way of life, but it is as if the law of God has become dilapidated, the Gospel has been abolished, the spiritual rules have become weak and, lest I tell me something even more wicked, as if the unchangeable God has changed! This applies to those who speak and refer to times, and days, and generations that were different then and different now. The decline of piety is not due to changing times, but due to free will But I object that such a difference did not arise from time. For neither the sky received a different appearance or another movement, nor the luminary, the originator of the day, did not take on a different radiance, nor did the universe (29) begin to rush around and turn contrary to the previous order: I have set, as the Scripture says, forever and ever and ever, a commandment, and it will not pass by (Ps. 149:6). But this happened, Most Holy One, from a change in free will, impoverished by divine love and turning its attachment to perishable things, not wanting and not daring to follow praiseworthy examples and display the original and paternal God-like image, but following ugly, absurd and monstrous examples. That is why we carry in our souls idols that look partly like a man, partly like a dog, partly, perhaps, like a leopard, partly like a fish or some other reptile; [Col. 937] your reverence [let] accept this allegorically 66. So, those who, out of error, babble this, let them either tear up the Gospel, the testimonies and commandments of the Lord and all the faithful holy writings with an open face, or, without doing this, abandon infantile and foolish judgments as truly reaching the manhood of Christ (Eph. 4:13), according to the divine saying; let them do this themselves and teach others; or, without doing either one or the other of what has been said, let them blame their own negligence and intemperance. For perhaps the time for admonition will come for them too. But woe to me, most honest father, that I, being myself subject to everything that was said and involved in every vice and impiety, began to reproach others and prescribe laws. May even the most insensitive stones weep and weep for me, who am exposed to danger every hour and scatter the flock of Christ, entrusted to me, the unworthy. It is I who am forced to answer you by your command, venerable one; but you, strengthened by the power of the Spirit and observance of the commandments of the law and the fathers, may you remain motionless, unshakable and undaunted by the diverse rumors brought to you by some like winds and disturbances, walking the royal path of a pure life 68, not paying attention to the idle talk of people crying on both sides and constantly praying for our humility with great zeal. 9. To the student Gelasius (I, 9) 69 (30) My son, Abba Gelasius! How did Satan, the culprit of evil, expel you from the communal paradise, like Adam once did from Eden, you who followed the advice of the serpentine Ammon 70? And now you dwell in places that God does not despise, producing thorns and cultivating dishonest passions by the sweat of your brow (cf. Gen. 3:18–19). For what good have you done or are you doing since you left there? Or, better yet, what did you not do that was bad and hateful? The guiding light of your mind has become impoverished, the spark of spiritual love has gone out; Your friends and your sincere ones (I’m talking not only about your beloved brothers, but also about the Angels of God) are standing far away from you, and demons are approaching, seeking to destroy your previously accomplished ascetic labors (Ps. 37:12-13). Where is your prayer, once pure? Where is your once unshakable confession? And luminous preaching, angelic rejoicing, godlike obedience, Christ-bearing humility and that good and beautiful thing that the hymn writer David sings about, how can you live together with your brethren (Ps. 132:1)? Since you have lost all this, my son, in return you have the opposite of it settled in you: darkness of mind, hardening of the soul, blindness of the heart, unbelief, despair, cowardice, fear of death, fear of Judgment. And why do you need to count everything separately when you live absolutely clearly, like Cain, groaning and shaking (Gen. 4:12)? I'm not talking about [Col. 940] many carnal passions that agitate your insides and ignite sin. Therefore, my son, having learned the truth through my humble letter, turning your gaze to the light, surrendering to divine contrition, being imbued with love, remembering and understanding where you fell from and what troubles you are in and where you live, so to speak, beyond the villages of Kedar (cf. Song 1:4), recover, rise, awaken, renew and enkindle yourself and, [not delaying] not an hour, not a day, (31) not a week, rather leaving everything, come courageously and confidently to me, your unfortunate father, and to your good brotherhood, to my great father and your father. In addition, when I learned that you were expelled from there, I decided to send my brother to you with a letter so that he would return you; but since the presbyter who delivered the letter assured me that you would certainly come based on this letter alone, I was content with the letter. So, my son, as it has been said, not only I, the unfortunate one, and my father, but also my masters [John] the Baptist and [John] the Theologian 71 certainly command you to leave quickly before the end of unexpected death befalls you. If, which I do not think, you have become hardened and become hardened and persist, then know that you are excommunicated from society, both from all saints and from us sinners, until you see our face; and if you leave [from there], as we advised, then when you return, you are already allowed [to participate] in both the Divine Gifts and other foods. 10. To the student Nikolai (I, 10) 72 Since you, my spiritual son Nikolai, by the grace of God have been elevated to the rank of abbot, you must observe everything commanded to you in this letter 73. Unnecessarily, do not change in any way the order and rule that you have accepted from your spiritual abode. Do not acquire anything from this world and do not save even a single piece of silver for yourself. Do not share your soul and heart in cares and concerns, except for those entrusted to you by God and who have become your spiritual sons and brothers, nor about those who were previously close in the flesh, (32) nor about relatives, nor about friends, nor about comrades. Do not use the property of your monastery, either during your life or at your death, neither in the form of alms, nor in a will on your relatives and friends mentioned earlier, for you are not from the world, so that you should have communication with the worldly, unless one of them wishes to move from public life to our rank, and in this case, take care of them according to the example of the holy fathers. Do not acquire a slave 74 neither for your needs, nor for the monastery entrusted to you, nor for your fields, man created in the image of God; for this is allowed only for the laity, but you yourself must serve for your unanimous brothers as a slave according to your own will, although in appearance you are considered [Col. 941] as if master and teacher. Do not have female animals for official needs, as someone who has completely renounced women, neither in the monastery nor in the fields, since none of our reverend and holy fathers had them and nature itself does not allow it. Do not ride horses and mules unless necessary, but follow the example of Christ and walk; when this is impossible, then let the colt be your beast of burden. Make sure that everything in the brotherhood is common and indivisible, and that nothing in particular [turns] into the property of an individual, not even a needle. Your body and soul, not to mention anything else, must be divided by equal love for all your spiritual sons and brothers. Do not exert authority over your two brothers and my sons; neither in leadership nor in the laying on of hands do anything without the permission of your father. Do not enter into fraternization or succession with the laity, as one who has withdrawn from the world and marriage, for there is no example of this among the fathers, and even if there was one, it would be rare, and this is not according to the law. Equal love of the primate for everyone Do not share a meal with women, except for your mother in the flesh and your sister, unless there will be, I don’t know, what kind of need and necessity, as the holy fathers command 75. Do not make frequent absences and travels, unnecessarily leaving your flock, while even in your presence (33) the most diverse and on many paths verbal sheep can hardly be saved. Try without fail to teach catechetical teaching three times a week and in the evening, for this has been taught by the fathers and is saving. Do not give a small, as they say, schema, and then after a while another, as if great, for there is only one schema, like Baptism, as the holy fathers used it. Do not transgress the laws and rules of your fathers, above all our holy father Basil; but whatever you do or say, do it as if you had a testimony from the Scriptures, or as if according to the custom of your fathers, without transgressing the commandment of God. Do not leave your flock to move to another or to achieve higher dignity, without the permission of your father. Do not enter into friendship with a virgin, and do not go to a nunnery, and do not talk alone with a nun or laywoman, unless necessary, and then in the presence of two persons on both sides, for being alone, as they say, gives rise to slander. Do not open the doors of the sheepfold 76 for any woman to enter unless absolutely necessary; if you can accept it without mutual contemplation, then this is not reproachful. Do not set up an inn for yourself or for your spiritual sons in a worldly house where there are women, which you would often visit, but try to stop along the way and satisfy the necessary needs of pious men. Do not keep a young disciple in your cell out of passion 77, but (34) use a non-suspicious person and various brothers to serve you. Do not wear adorned or precious clothing, except when performing sacred services, but, following the example of the fathers, dress and put on your shoes modestly. Be not luxurious either in expenses for yourself or in [Col. 944] receptions of guests, for this is characteristic of the sensualists of real life. Do not store gold in your monastery, but give any kind of surplus to the poor, opening your courtyard, as the holy fathers did. Do not hold a safe place in your power and do not worry about economic affairs, but let all your worries relate to souls, and leave the gold and necessary things to the steward, the cellarer, and whoever is responsible for each position; and you, of course, will have power over everyone and transfer each position at your discretion to one or another person and demand an account for each service, as you ordered. Do not do anything and do not arbitrarily dispose of anything regarding travel, nor regarding selling and buying, nor regarding the acceptance or ejection of a brother, nor during a change of position, nor in any other of the carnal affairs, as well as in the case of spiritual offenses, without the advice of those superior in knowledge and piety, one or two, or three, or even more, depending on the upcoming subject, as commanded by the fathers. All this and other things that you have received, observe and preserve, that it may go well with you (Ex. 20:12) and that you may prosper in the Lord all the days of your life. Let there be nothing contrary to this either in words or in thoughts. 11. To Anastasius, Bishop of Knossius (I, 11) 78 (35) What happened to you, Holy Father, and why do you still insist, after the first and second refusal, to receive useful edification from me, ignorant and given over to passions? I have a greater need to be enlightened by you, lower in rank and darkened in life, not regarding the duties of the episcopate, alas, [the fault of this is] my inability, but regarding the monastic and then abbot state, namely: how can I, properly leading the flock entrusted to me, unworthy, earn the mercy of God on the day of my terrible answer [at the Judgment]. But you did this, of course, out of high humility, for it is indecent for me to suspect that your bishop wanted to test my ignorance. So, I fear for my own rank, sacred head, and am truly perplexed regarding the management of souls, how to lead the small verbal boat entrusted to me from the multi-turbulent and stormy spiritual sea to the harbor of salvation; for this requires both a pure life and sufficient knowledge so that, steering, as it were, with two rudders, I can vigilantly and skillfully preserve both myself and those who follow me, unflooded by the waters of sin. The height and complexity of the episcopal ministry This is the excuse for me, the unfortunate one. But since it is not safe to completely disobey the command of your holiness, although it is beyond my strength, and on the other hand, I received a command from my own father 79, then, obeying both, I, as a reminder, express to you, most holy father, that the ship of your perfection is much larger and more excellent than my boat, I mean the height of the episcopal rank [Col. 945] in comparison with the dignity of abbot, and all the more so since you have been honored to rule over a large number of people, and, moreover, perhaps not voluntarily [submitting], not unanimous, not of the same sex (36) and rank, but also over men and women, hermits and communal monks, superiors and subordinates, married and celibate, slaves and free, orphans and widows, rich and poor, masters and servants, debtors and creditors, living luxuriously and exhausted by hunger, having great wealth and having no shelter, wearing fine clothes and dressing in rags. This and even more than this does not happen in our lives, but yours is fulfilled. Moreover, your entire people is not organized by one decree, and you do not know all the faces and names, and you do not know everyone’s way of life, but different ones lead their lives very differently. For some, perhaps, cultivate the land, others sail the seas, others are engaged in cattle breeding, others do nothing, and others are engaged in business; and it would take a long time to talk about the visible activities of each. With all this, what kind of work and how much work is needed? I think ineffable. What should be the work, struggle, feat, tension, care, care, exhaustion of the body, sorrow of the soul, fatigue of the mind? Just as the steward of a ship during a great storm and rough seas is completely awake and attentive, not allowing his eyes to sleep, because even a small lack of experience and attentiveness exposes him to considerable danger, so the ruler of souls must know the matter of leadership even more carefully and accurately (τὴς προστασίας) so as not to be drowned in the abyss of destruction. Therefore, Most Holy One, I think, the great apostle cried out: who is faint, with whom would I not faint? who is tempted, for whom would I not be inflamed? (2 Cor. 11:29). And one more thing: to the Jews I was like a Jew, to those under the law I was like one under the law, to those alien to the law I was like one alien to the law, but under the law of Christ. I have become all things to all, in order to save all (1 Cor. 9:20–22). These, according to him, are the laws and rules of the episcopacy, as our divine fathers themselves testify. However, you, having yourself read and understood the teachings of the saints and having in your hands (37) God-given sayings, why do you demand something like this from me, poor one? I think that the bishop is the boss and is responsible for all the actions of his subordinates; an incessant messenger preaching the commandments of God; a vigilant eye watching the paths of each of those led by him; the image of Christ, which, looking at, those who follow him arrange their lives in the Gospel; an always shining lamp, visible to those who strive in the darkness of ignorance and sin; the word of teaching, feeding the thirsty with saving drink; the highest manager who has to give an account for the life of everyone during retribution. Therefore, nothing has so much closeness and love to God and is so worthy of reward, [Col. 948] how much this primacy is, as Christ Himself said to the Supreme Apostle: if you love Me, Peter, more than they, feed My sheep (John 21:15-17). And there is nothing more dangerous and destructive than wearing this dignity unworthily. But you yourself, the most excellent of fathers, I know this well, as a good shepherd, you always lay down your life for your sheep (John 10:11), you are ready to face danger for each of them, you are not afraid of human threats, you do not hide the word of truth in the face of your opponents, you obey the will of one King; Moreover, you reprove without any embarrassment, punish with compassion, reconcile and agree with those who disagree, prudently separate the unclean from the holy, the healthy from the sick, so that it does not communicate its illness to its neighbor, convert the erring, lift up the weak, bind up the broken (Ezek. 22:26; 34:4). Truly, you have so much to do! Supervision of abbots, analysis of those living in cells, ordination of presbyters and deacons and supervision of the lives of all of them, intercession for widows, patronage of orphans, protection of the burdened, intercession for the offended and, in addition, preservation of one’s dignity. For when nothing harms or hinders piety, then we must obey all superiors and authorities and always, if possible, show friendliness to everyone through a generous and hospitable reception and donation. Let it not be said about (38) your blessedness that, on the contrary, applies to bad shepherds, namely to those who shepherd the flock for vile profit, who consider this rank a means to [comforts] of life, to carnal pleasures, to the satisfaction of lusts, to the accumulation of fleeting wealth, to the acquisition of such and such a number of acres of land, a crowd of slaves and a multitude of cattle, and therefore by human, and not divine means, reach heights primacy, to exalt himself before his subordinates and sit proudly in front of more respectable people. I will not talk about those who, like attorneys, litigate about perishable things, and do not defend the dogmas of piety, or, what is much worse, about those who appropriate and take away what belongs to their subjects and thus acquire power and wealth. Without refusing little by little to oppress the poor, to whom they should rather lend a helping hand, to whom can they be likened? Or Peter and John and their followers, who, as the Scripture says, did not have silver and gold (Acts 3:6), but the grace of the Divine Spirit? Or Simon the Magus, and Judas the traitor, and the money-loving Gehazi, 80 and the rest of the rich of this age? I am talking about those who care only about the present, how it would be good for them, who please the flesh, who cleave their hearts to gold, who, perhaps, give money on interest or supply it to the poor with interest, own [to satisfy] their own desires and give with partiality [Col. 949] unworthy or relatives, who, perhaps, direct all their worries to sowing and reaping a lot, planting and collecting so much fruit, adding and multiplying working animals or herds, like some kind of farmers, observing the time and taking advantage of the needs of others to sell and buy this and that, spending their lives like entrepreneurs and merchants, and not as bishops and priests should, in order to only inspire souls, free them from the world, raise to God 81 and save the entire flock from sinful death, and arrange what is necessary for real life, as secondary, through economists and managers. But woe to me, because I listed this, out of my own passions, depicting what others do not have. But you, most honorable father, (39) as pure from all this, with holy prayers drive away spiritual wolves from your courtyard sealed by Christ; I know well that you do this, and lead [the flock] into the pastures of virtues, feeding and fattening them with the food of your sweetest teaching and the water of your pure faith, and you constantly offer favorable sacrifices in your spiritual and sacred services to God; but, anticipating your prayers, save me, the most unfortunate and sinful, I ask and beg, and forgive me if I somehow aroused laughter in you due to my ignorance. However, I began this not of my own free will, but prompted by your sacred and spiritual love, or, better yet, by command, saying something not for your benefit, but as proof, as said, of my sincere obedience to you. Be healthy in the Lord, praying for us, the only sinners, in everything, Holy Father! 12. To Thomas, consul, twice honored by title (I, 12) 82 What greeting or what word of consolation can we, the humble, find for your eminence in the unfortunate circumstances that have befallen you, sir? You are removed from the city in which you were born and raised, deprived of the greatest house, deprived of a brilliant rank and, I add, property; excommunicated from friends, acquaintances, your dearest children, sent into exile to different places. Exile is characterized by something that serves to exhaust your body, which is not accustomed to it: a lack of food, drink, and bathing, a lack of interlocutors, a multitude of insulting and upsetting people. For now friends and acquaintances, who were once well disposed towards you, may have become unwilling and, being close or from afar, have turned away their faces so as not to recognize and love [you] and not care [for you]. In addition, you have concern for the remaining servants and, before them, for the beautiful ones [Col. 952] children, but there is no opportunity for this. And besides, you sit in front of the city, as Israel once was, led to the Assyrians, by the rivers of Babylon: there, he says, weeping and weeping, we never remembered Zion (Ps. 137:1). Impermanence of earthly life So, your circumstances are worthy of sighing, sorrow and tears. But since you have the grace of knowledge and the gift of prudence, we think that you will not fall completely, knowing that temptation is the life of man, in the words of the ever-memorable Job (Job 7:1). Your vast experience well knows how much he endured, as well as all the inconstancy of the course of real life, changing almost every day and hour. Truly, it is like the ebb and flow of the tide, flowers and dreams and the like, according to the divine sayings of the saints. Let your venerable soul remember how many changes have occurred since your exile, how some fell, others rose; others died, some achieved happiness, others suffered misfortune. There is no constancy in the fickle and rapid flow of our lives. On the other hand, it is also true that all of us, people, are in exile, since through the first created we were expelled from paradise, as it is said, and we live in this deadly country until we sing: bring my soul out of prison, to confess to Your name (Ps. 142:8), moving from wandering to freedom; therefore, to be more precise, people cannot send people like themselves into exile while they themselves are in exile, for we are all portrayed as strangers and strangers (Ps. 39:13). If this can be some kind of healing for you to console and a means to calm down, then we ask and urge you to generously endure what happened and with gratitude the regrettable, which, we are sure, you have already achieved. For how else can we endure misfortune? Moreover, through this we acquire great blessings, through adversity greater prosperity, through poverty imperishable wealth, through disgrace imperishable glory. And the rulers themselves, our pious emperors 83, may finally be inclined to return you home and give you your due, for we know their philanthropy and condescension, which they show especially (41) in these matters. But while you are here, may the Lord God comfort you with the consolation of patience and gratitude and may he inspire the rulers themselves to do with you what we have said above and return you, longed for, to those who love you! 13. About serving the dead without charity (I, 13) 84 Since man was created in the image and likeness of God (Gen. 1:26), it is necessary for human nature, as an image, to carry within itself, as far as possible, the features of the prototype. Since the Divine actually extends the providence of His goodness to everything, it would be fair for people, if possible, to imitate the providential action of ineffable wisdom. Therefore [Col. 953] and we, humble and most insignificant, reverently turning our gaze to the Divine and nourishing a feeling of love for our fellow tribesmen, join this pious society, as it was established, caring for the receptacles [of souls] left without care, that is, for the dead who, due to poverty or because of wandering, are left without removal and burial in this reigning city 85. So, following the divine example and annually making a feasible contribution from the gifts sent from God for the purchase of funeral items needed for the burial of others, we determine the following in the Lord: when a deceased person appears or is seen on the way by each of those included in the brotherhood, then he with decent funeral accessories [should] be carried out and laid in the sacred tombs appointed by you. And every year at the beginning of the indictment 86 and repeatedly on the days of Pentecost, we perform a general commemoration of all those buried, arranging at the same time (42) a folding 87 and a meal 88 (ἀγάπην) of bodily consolation, however, without exceeding the established limits of a sufficient meal, so that by drinking or eating too much we do not dishonor the commemoration being performed, but reverently offering praise to God, who has deigned you to celebrate such a sacred holiday, and thus begin to eat the meal, while reading a book, so that even during our meal we pursue what is pleasing to the Lord, giving extra to the poor and not using idle words, jokes, and even more ridicule during the meal, since the mind forbids every Christian to do |this|. If it becomes necessary to talk, then about what is proper for Christians, namely, that we should refrain from swearing, have love among ourselves, pronounce the truth from our lips, avoid deception and envy, do good works whenever possible, visit those in prison and the sick, be attentive to the readings and to the leaders of the Church, show honor to each other and especially to the priests of God and monks, receive strangers, completely abstain from fornication and drunkenness, maintain the Orthodox faith, avoid communication with heretics. For conversation and concern about such matters can be a source of many benefits for us. What should a Christian be like? Approving and sympathizing with such divine institutions, we join this society as to the Lord, for He says: He who created it for one of the least of these My brothers, did it for Me (Matthew 25:40); without rejecting or neglecting anything that was decreed, so that if any of the brethren is noticed that he either did not pay attention to the lying dead man and did not report it to the leader in the fraternity, or at the meal said something inappropriate and did something obscene, thus angering God, the rector imposes a penance on him, deprivation of wine for three days and the payment of one piece of silver, and correction is required for the future. [Col. 956] In addition, you must observe the following: when an ordinary death happens to one of the brothers, (43) then everyone gather together and carry out his removal and burial, so that through this our wonderful community 89 receives praise for the glory and honor of our generous God. So, with faith and fear, joining this list, we sign our names with [attached] donations, expecting reward for this small zeal of ours in the next century from the Rewarder, the righteous Judge of all Jesus Christ, our Lord and God. 14. To Abbot Ignatius (I, 14) 90 First of all, I consider it my duty to greet your fatherly holiness, for this is what follows, and then in this way I will tell you the reason for the letter. Our verbal sheep, the famous brother, seduced by the manifold cunning of the soul-destroying wolf, was torn away from our humble flock and, as we know, received into the monastery of your reverence. If you, having accepted him, immediately inspired him to return, showing him the seduction and destruction to which he was subjected, and then, having corrected him, sent him to our humility, you would not have done anything unjust, but what is fitting for you, as we are commanded by the saints. But since so much time has passed and there is no result, I want to ask how your love for God detains my student, as if without knowing it. It would behoove you, having found out, to let go of the one whom you did not tonsure, knowing how much harm there is from this. For you know that the divine and great Basil commands not to accept into any brotherhoods those who have separated from the society of their brothers 91 . For how could communal monasteries exist if this main (44) rule were not observed first of all? For if the teachers of this world are not allowed to accept into teaching a youth who has been sent to another school, and whoever does this is all assembled and subjected to discipline and punishment, then shouldn’t it be much more so, Holy Father, [should it be so] with us, who lead the Church of God and govern souls following the example of our first teacher and shepherd Jesus Christ? I know that you are full of wisdom and knowledge; but I ask you, understand the incongruity of what has been done, especially you, who have an advantage over others and influence in the sacred brotherhood. Or don’t you know, most reverend, that it is harmful for your flock itself to join someone else’s sheep? So, if such evil is finally recognized by everyone, then we ask you to hand it over, upon receipt of our lowest letter, to our brethren sent for this very purpose, so that they bring him to their flock with the church things that he appropriated. If the brother does not obey, then deign to immediately throw him out of your sacred flock. If, which we do not think, after this news you want to keep him, then know that he is bound [Col. 957] by us, not without reasoning, but very judiciously, or, better, by the Holy Trinity and all the sacred laws, so that he should not have communion in the Divine Gifts and participation even in external dishes, until, having returned, he is received into his monastery. How unfair it would be if someone were to resolve your own disciple, bound by your holiness, for this is an unlawful matter and, according to the court of the entire church community, is subject to the same punishment; so, of course, our power, which the Lord gave to us, unworthy, not for destruction, but for the edification of souls, may your holiness not be encroached upon, for [for this] the Last Judgment. Therefore, we ask [you], (45) be sure to hand over our spiritual son to the brethren, praying for us sinners incessantly. 15. To the stylite Theodulus (I, 15) 92 From a long time ago until now, I have a desire to come to you, my holy father, and ask for your holy prayers, but until now the path has not been opened to me, of course for my sins, just as now. Therefore, I am forced to send our brother Kalogir 93, who will make up for the lack of our humility; and then we will come to bow before your honest feet, with the help of God. Forgive me, father, for what I want to say, for I will say it in simplicity, out of sincere love and according to my desire for the impeccability of your life. Some, knowing that I am your sincere and unanimous friend and son, and themselves belonging to excellent friends, said that your holiness was not acting properly. When I was indignant and began to object and talk about the greatest exploits of your high life, they agreed with me on this; but they accused [you] of some words and deeds; I’ll just say one thing: they said that you created images of 94 Angels, and, moreover, crucified on poles, like Christ, and Christ Himself and the Angels [depicted] as elderly. Having talked a lot about this, I could not object to them, for they argued that this matter was strange and alien to Church Tradition and, of course, did not come from God, but from the enemy, since for so many years and among so many God-bearing and holy fathers no such example had been seen. For from what is now being introduced, even by an Angel, the Apostle warns us, saying in one place: (46) Even if we or an Angel began to preach the gospel, I will add: and he betrays anything other than what we preached, let him be accursed (Gal. 1:8). I don’t know what to say to this, my holy father, and, being at a loss, I am forced to write to you in order to renounce myself from any harm towards those who condemn thoroughly and, as it were, from the entire Church. For God's sake, accept me as your advising son, caring for you, considering your glory as his glory and not wanting to hear any reproach against you, [Col. 960] leading a truly impeccable life. Enlighten, instruct, listen, listen, look, deliver from all bewilderment those looking at your high life. 16. To Emperor Nikephoros (I, 16) 95 Our good God, who provides for His Church, was pleased to make your piety king over the current generation of Christians, so that not only the secular government, which was in a bad state, would be well established, but also the church government, if there was any deficiency in it, would be corrected, and so that there would be a new dough in both (cf. 1 Cor. 5:7). By His grace, your Christ-loving reign has already made corrections in one part and will do even more, strengthened by inspiration from above; Now it remains for the other part to experience similar attention and care. This can be granted for God's sake and with God's help by you through the legal election 96 of the future archpastor 97. But since you also wanted to know from us, sinners and unworthy, what is presented to us, then here, as if before the Lord, Who will judge us, 98 is our answer, for which we will give an account on the Day of Judgment. We do not know and do not know anyone, not because those who shine in life and word have become impoverished, for there are known both to God and (47) to people, although not in equal measure, and especially to your enlightened soul, but because the opinion and desire of your kingdom require one who could comprehend the statutes of God with a perfect heart, would be gradually elevated in dignity and rank from the lowest to the highest, tempted in everything (Heb. 4:15), who, as He Himself endured, He could also help those who are tempted (Heb. 2:18). And why do I need to say a lot to you, who knows well and, based on his own position and success, imagines what he should be like. He should shine before many, like the sun between the stars. Without seeing this, we do not dare to raise our voice. But as if for the sake of memory, we humbly and respectfully propose (which, of course, is not unknown to your experienced and divine wisdom) that, when making a choice from bishops, from abbots, from stylites, from hermits, then from the clergy and from the dignitaries themselves, take those who are superior to others in intelligence, prudence and life. Let the pillars also come out, let the hermits also come out, because what is useful for everyone is sought; you discuss and compare and 99 together with them choose the most worthy. And blessed are you, and even more blessed are they, if you arrange all this, our Christ-like rulers. Through this the kingdom will be further established [Col. 961] yours, your name will be magnified from generation to generation (Ps. 134:13) and the years of your power will be multiplied. God has given Christians these two gifts of priesthood and kingship; they heal, they decorate earthly things, as in heaven. Therefore, if one of them is unworthy, then all at the same time is necessarily endangered. Two gifts: priesthood and kingdom So, if you want to deliver the greatest benefits to your kingdom, and through your kingdom to all Christians, then let the Church also receive a primate equal, as far as possible, to your royal valor 100, so that the heavens rejoice and (48) the earth sings (cf. Ps. 95:11). May the hand of God, in which your heart is, be a guide and pointer to the best, and may you be honored from it for your efforts, cares and concerns about this matter of the endless kingdom! 17. To Spafarius John (I, 17) 101 Having heard that your eminence has accomplished some divine work, we were amazed at your truly great faith, man of God! For the one who reported this said that you used the holy icon of the Great Martyr Demetrius instead of a recipient and thus performed the baptism of your God-protected son. Oh, confidence! In Israel I did not find such faith, Christ said, it seems to me, not only to the centurion then, but also to you now, his competitor in faith (Matthew 8:10). He found what he was looking for, and you received what you hoped [to receive]. There is a Divine command instead of a bodily presence, and here a bodily image instead of a prototype. There the word was characterized by the great Word, which invisibly performed a miracle of healing by the Divine; and here the great martyr was inherent in the spirit of his image, perceiving the baby. But for unclean ears and unbelieving souls this is unacceptable as something incredible, especially for iconoclasts; but to your piety the manifestations are obvious and the proofs clear. For what cannot God give to believers? And how is it that the one who is depicted [on it] according to his name is not contemplated and recognized as belonging to the icon? “The honoring of the image, says Basil the Great, goes to the prototype” 102. So, it is clear that the martyr received the child through his image, since you believed so. What a blessing it is for your (49) eminence that you have acquired such a godfather, as they say, and not some boss, or a nobleman, or, one might say, the one most clothed in a diadem 103; for what you have acquired is higher and more excellent! He is the most courageous of the martyrs, the most glorious of miracle workers, the true friend of Christ, the companion of the Angels, so many and so great things he could and can [do] in the heavenly places, so that [Col. 964] with the trumpet of his miracles he is proclaimed from the ends of the earth to the ends of the earth. St. Martyr. Demetrius of Solunsky Truly blessed are you, most pious man, that you have received such a successor; very happy is your son, who has been received with such great glory and power. However, we would like to see this son of yours, named Saint Demetrius, if you allow, so that, having embraced him as his son, we, sinners, could properly greet him, and also tell others about this event. For good deeds should not be kept silent, but revealed to others as obvious evidence of pious faith. We have already spoken about the reason for our lack of humility, and there is no need to justify ourselves further. Where do we start? Or what medicine will be found against the suffering that has befallen your venerable souls? Just as another doctor, having encountered an intractable illness, stops at a loss as to how to proceed to the task, so we are perplexed as to what word of consolation to offer in the face of your gravest suffering. Oh, misfortune! Oh, disaster! A good and beautiful youth has departed from you, the one who first gave birth to the mother’s womb, through whom you received the name of your parents, the firstfruits of the succession of the clan, the root of childbirth, the branch of verbal growth, like the original rose of the father’s fruitfulness. And what can I say, imagining (50) the beauty of this son, except that the Child grew and prospered in age and prudence, and the grace of God was on Him (Luke 2:40,52), as we had to verify a little of this? How can such and such a beautiful [son], cut off by the sword of death from your very, so to speak, loins, not produce inconsolable sorrow in your heart? Who would not grieve and suffer when one of his members is cut off by the sword, as happened to you? It is right that fathers sigh when they see the loss of such an excellent son; Yes, mothers also cry, looking at the cutting off of such a beautiful fetus from the womb. For, verily, your member is cut off, part of your flesh is cut off; The grief is great, healing medicine is difficult to find. There is despondency in the house, grief among the servants, sadness among the relatives, and most of all among the grandfather, Mr. Patrician, and grandmother, Mrs. Protospatharia. There is grief and sadness on all sides. But listen to me, good man, great in prudence, wise in mind, who has acquired extensive knowledge over many years: take care of yourself, heal yourself. Turn, I convince you, the eye of your mind to the contemplation of creation: look at the ancient generations, at our forefather Adam himself, look and think who appeared [Col. 965] into the light, remained in this age, and did not bloom and quickly dry up with death, like growing grass? Or just as in the course of a river one thing passes, and another takes its place, so successive generations do not stop, but pass on every day; so it was with those who gave birth to our parents and with their predecessors; so, ascending, the mind will reach the beginning and, descending, will again come to the end of it all. And who is it, according to Scripture, who will live and not see death (Ps. 89:49)? Real life is some definite service and one-day labor, and then immediately returning home; (51) I mean the transition from here to there. Patriarchs have been and gone; prophets have been and passed away; fathers and mothers have been and passed away; brothers, friends and relatives have passed away. What about kings? What nobles? What about the bosses? What about every age and the entire human race? Didn’t everyone go into the earth and go back a little later, as if they came from the earth? But this is what is needed: so that, having worked well here and spent our lives in accordance with the will of the Creator God, we would be uncondemned when standing before the most terrible Judgment Seat there, which your son, truly and undoubtedly, achieved and was worthy of. For blessed, they say, is the one born of women who lived little and whom the Lord chose and accepted (cf. Ps. 64:5) to Himself in the first age, who did not experience the bitter sins of this life. Mr. Sotirich came and went “in salvation,” according to his name, 104, having been rewarded with the noise of the celebration (Ps. 41:5), inexpressible joy, being numbered with the holy babies resting in the bowels of Abraham, not yet serving corruption and the flesh, having entered into eternity. From here we wish you to receive means of consolation, from here peace. Be a source of joy and a doctor not only for yourself, but also for Lady Spafaria, who especially needs healing and consolation, out of a small habit of patience, then for others close to you, so that you appear knowledgeable in divine things and acting according to the law of God and knowing where your especially dear son who passed away went, not to death, not to non-existence, but to eternal life and to God, who created everything, and to show fathers and acquaintances and those gathered for the funeral a wonderful example of enduring the loss of children with gratitude and humility and not resisting God’s commands. 19. To the society of the anti-Sarkhen people (I, 19) 105 We received from your venerability a letter about our disciple, who once ran away, and in those places, I don’t know how, through ignorance and wickedness, was accepted, and in one cave he founded a monastery, [Col. 968] but a den of passions, so that we may honor its permission. The answer is short. Our disciple Marcian, until he returns to his monastery, in which he took vows of renunciation before God as a witness, will be bound and condemned and will remain unworthy of communication, according to the written Divine rules. It was not us who laid down such a threat, but the inspired fathers. Therefore, if out of love you wish for his salvation, then inspire him to return to his place; and we, having repented and returned, are ready to accept him with paternal disposition and forgive him all his sins. For just as it is impossible for a sheep that has wandered away from its yard and gone astray not to be caught by a beast, so it is impossible for someone who has left the monastery lawlessly, of his own free will, and is in a place that the Lord does not look after, not to be caught by demons. Thus, his cell is a refuge for demons, a trap for souls, a trap for women 106, a workshop of all iniquity, no matter in what words and ways either he or you try to soften what was said. So, if he obeys and you obey, then it will be good for both him and you, since you will avoid Divine wrath and threat; and if not, you will see before your eyes the fruits of your disobedience. And the most holy bishop is blessed by the Lord if he keeps the laws and drives the wicked far away. For this one is completely unworthy of ordination, even if he returned here. I know his condition better than himself, as his former [spiritual] father. 20. To the children Pinufius and Marius (I, 20) 107 (53) I did not want to write to you because your second letter does not agree with the first (the first contained a promise of speedy repentance and return to us, and the second contained refusal and betrayal), and because you justify both of them, and do not more truthfully confess your fall, mourning and repenting of what you have done badly. If you repent and there is a spark of the fear of God in you, kindling in your hearts the confessions and vows you have made to God and to us before His terrible throne, before the angelic witnesses and all the brotherhood, then it will be good; and no longer look around here and there, but immediately break the bonds of the demon, self-indulgence and self-will, with which he has seduced you, leading you out of the monastery and taking you to places that the Lord does not despise. (For how will He look upon the transgression of His holy commandments?) Come to us, come with a contrite heart and a humble word, so that you may not lead a life as before, for the former was bad and, as your insolence and disobedience gradually increased, led you to the very sin of apostasy. We, although we ourselves are sinners, will receive you with fatherly affection and [Col. 969] are ready to give up your humble soul to death in order to bear your mental and physical infirmities. For since you fell, we have not been left without care for you, as well as for others, but have been contrite in our hearts and raised our sorrowful and unclean voice to God, so that He would return you to your abode, instilling the thought of repentance. If you do this, then again you will propitiate us sinners, for He does not want the sinner to die, but for Him to turn and live (Ezek. 33:11). (54) Convert, convert, before destruction suddenly befalls you, like Petronia 108, and until it turns out to be futile and in vain for you to repent, when there will no longer be any benefit from repentance. Where are your vows, Pinufius, and yours, Marius? You have expressed a desire to accept the feats of martyrdom for our humility or, better, for salvation, which is acquired by obedience, and this many times; and meanwhile a small wind came and carried you away like some kind of whirligig. Wake up, turn your eyes to God, fear His judgment and for those deeds of yours that you are aware of, for to repent for them alone your whole life is not enough for you; Why do you add even more sins to your grave sins? As for us writing to those who, as you say, received you cordially and hospitably, we do not do this because you did not leave us out of obedience, so that we would consider you worthy of receiving. But, arguing on the contrary, we suggest you the following: on the same day when you receive the letter, quickly leave your place there. If you remain disobedient, which God forbid, which I do not want, then you will be out of fellowship, condemned and accused by the court of truth, “dead in soul and deprived of the grace of the Spirit,” as the great and divine Basil said 109; Likewise, those who accepted you are not free from condemnation, just as they do not observe the Divine rules 110. 21. To the monk Simeon (I, 21) 111 From the past we know, father, how and how great you were in relation to our humility during all the sorrows that occurred, pacifying and arranging everything for the benefit; and now we know (55) that you were saddened by the occasion of your brother’s promise under the present circumstances. But what should we do when there are God’s commandments and fatherly rules that exclude us from such communication? May your immediate help and your sincere love for God and for us sinners be forestalled, so as to ward off temptation, as if some kind of anxiety, and to calm the anxiety of the pious [Col. 972] our rulers. For our refusal to communicate is not against them and the reason is not love for strife, but rather reverence, respect, love and reverence for what is proper; but against the one who lawlessly married an adulterer 112 contrary to the word of the Lord, who dared to promote and approve such evil before the whole world, whom Christ Himself deposed, as having fallen under two rules, in addition to others, of which in the first the presbyter is not even allowed to feast at the marriage of a second-wed 113 (in the rule they did not dare to write: at the marriage of an adulterer); How about crowning the last one? And the second says 114 that if someone who has fallen into some crime and is excommunicated for it, if he does not try for his restoration within a year, then his votes will no longer be accepted. And this one, after delaying for more than nine years, invaded the Church. If he is innocent, then much more is he an adulterer; and if he is guilty of sin, then who can doubt about the one who combined and blasphemed against the Holy Spirit, as if he were not more criminal and not more wicked? God's commandment and fatherly rules This, Holy Father, is what frightens and oppresses our hearts. Therefore, we do not have communication with him, just as we did not have with the previous patriarch 115 when he communicated with the adulterer; we were imprisoned: I was in the place where you are, and the abbot and others (56) were exiled to Thessalonica. But God again gathered us through your prayers, and we, not as we had to, entered into communication with the patriarch, but only after he recognized that we had acted well. If then, when adultery and transgression of the rules were committed, we were not afraid by the power of God, then how now, when the royal power is pious, will we be afraid for the sake of one presbyter and betray the truth, endangering our soul? In no case, but we would rather endure everything, even to the point of death, than enter into communion with him and with those who serve with him until he is deprived of the priesthood, as under the previous [patriarch]. Let him be a housekeeper, but why is it unworthy for him to serve as a priest? He ceased to be a presbyter. If it seems insignificant to those serving with him, then they will see what they are doing, this will be their concern; may they spare us, the humble ones who remain in peace and have not said anything until now, but who have abstained for the last two years since he invaded, so that we may thus lead a peaceful life. Our rulers are good mediators and judges of truth, they love those who freely speak the truth, as their own venerable lips often proclaim. Let the priests either convince in a priestly manner, or convince themselves, but even if there was nothing of the kind, it is impossible for us to speak only in a whisper; God sees, greater than Whom there is no one, before Whom alone we must fear and before the judgment seat there, where we will all appear to give an account of everything. However, we ask for your kindness and, as if throwing ourselves at your venerable feet, we convince and beg you to do us mercy [Col. 973] and the common benefit of both our pious emperors themselves, and the most holy patriarch and the entire Church, not only here, but throughout the entire universe, so that one would be excommunicated for the glory of God and so that His Church would not be indignant. If not, then we ask for the second thing: that we remain in the same position as in (57) for the last ten years. For the fact that others, even in countless numbers, hierarchs and priests and abbots have fellowship with him is not surprising, because they also had fellowship with the adulterer, and no one said anything. It is God who through us, although boldly speaking, inspires and speaks; however, as you wish. 22. To him (I, 22) 116 Again, we considered it good to ask your fatherly holiness, so that you would diligently take up a generally beneficial work and serve it in the best possible way. For our refusal to communicate is not against our pious rulers and the reason is not love for discord, as we wrote before, but rather reverence, respect, obedience and reverence for what is due; but against the one who lawlessly married the adulterer contrary to the word of the Lord, against the one who dared to promote and approve such evil before the whole world. And in order to further explain what has been said, not for teaching, but for reminder, if you allow, we will cite the sacred prayer that is read at the wedding of the couple, and we will see from here how he, although boldly speaking, contradicted and resisted Christ Himself with his unclean lips, declaring himself innocent. For while Christ calls an adulterer the one who divorces his wife who has legally combined with her husband (Matthew 19:9), and adultery, as you know, is a grave sin and equivalent to the sins of a murderer, a sodomite, a bestialist, a poisoner and an idolater, according to the rule of the divine Basil 117, he, having placed such a person before the altar, dared to say in the hearing of all the people your unclean words. (58) Let us consider, Father, I ask, how terrible and obscene this is, for it is said: “You Yourself, Master, send down Your hand from Your Holy habitation, and unite Your servant and Your maidservant; unite me in one mind, crown me in one flesh, even as you deigned to unite with each other; show them an honest marriage, observe their immaculate bed, favor their immaculate cohabitation” 118. Isn't what is heard and what is implied scary? What an insult to the Holy Spirit must be supposed here with such blasphemy and at the same time the grief of the holy Angels with such slander! Or how did the earth, immediately opening up, not swallow up, like Dathan and Abiron (Num. 26:10), the herald of lies, calling darkness light and trying to present Christ as having fallen into contradiction? [Col. 976] For what the priest says, God certainly promises to confirm, according to the words of the great Dionysius 119. But He endured patiently, opening the door of repentance to the guilty of sin; and then this one, instead of crying and sobbing to death and remaining excommunicated and rejected as an example of divine punishment for subsequent generations, again entered the Church and is again openly a priest! So, he entered as if he had done something good, and Christ was defeated, as if he had unreasonably condemned him? And this should, through his ministry together with others, spread throughout our entire Church, and everyone should approve of such a thing? For what else will happen if not this? But let it not be! From here, by imitation, the following should soon happen: both adulterers will get married, and those who marry, as if they have done something great and can bring [this] benefit to many and introduce [this] into custom, will be welcomed by many. But let it not happen! For he is not a priest, and neither are those who imitate him. Let him not be deceived by the fact that the king was an adulterer; for the laws of God rule over all, as it is written. And (59) however, the one who committed this grave crime still tries to present himself as holier than the Forerunner and Baptist. For he died for the truth that he denounced the adultery of Herod, who turned out to be truly guilty of the same adultery, and this second Herod married and welcomed 120 to death, expressing not in words, but in deeds themselves, that John the Baptist was mistaken, inappropriately and illegally denouncing and being subjected to death. But let it not be! For he was a champion of the law and a denouncer of wickedness; and this one trampled on the Divine sacraments, combined and sealed an illegal connection. Even after death he cries out: “You must not have the wife of your brother Philip” (Mark 6:18) and in the person of Herod he tells the whole universe that no one should dare to do the same; and this very deed, on the contrary, still says to the second Herod 121: “You must have Theodotus the adulterer as your wife,” and in his person openly commands people to commit adultery forever, and those who marry them to be priests. O bold heart! Oh, contempt for the statutes of God! Why does everyone no longer condemn this act and move away from such a person both in food and in communication with him, until he confesses his sin, undergoing complete excommunication from all priestly service? Therefore, we ask your piety and accuracy in observing the sacred order to instill these words in our pious rulers. For we believe that if they curb it with the permission of the Holy One [Col. 977] our patriarch 122, then the Angels will praise them, all the saints will glorify them and the whole Church will rejoice; and their power will receive a great increase from (60) Divine help from above with victory over enemies and adversaries and with their peaceful and long life. And what do we, Holy Father, do with the sacred rules that excommunicate him from the priesthood? The first 123 does not allow the presbyter to even feast at the marriage of a second-wed, although this marriage is permitted by God. If he feasted for thirty days at a forbidden and adulterous marriage, and not only that, but also laid the victorious crowns of virginity on adulterers and the unclean, then what is he worthy of? Is it not enough, perhaps, to depose? If this remains unpunished, then divine objects will turn into a joke and the rules will become nothing. According to the second rule 124, if someone has fallen into some crime and is excommunicated for it, if he does not try for his restoration within a year, then his votes are no longer allowed to be accepted. And this one, after delaying for more than nine years, invaded the Church. If he says that he received an order from the primate and his action was impeccable, then why didn’t the one who ordered the wedding himself? Usually patriarchs crown emperors, and not some priest; this never happened. It is obvious that when he [the Patriarch] was in danger of losing the archbishopric itself, he, having found someone ready for such a thing (for this one was addressing the court), laid the danger on the latter’s head (if only it is fair that he ordered, which we do not believe, based on the testimony of you and many others). If he also says that he was not excommunicated by the previous [patriarch], then why did he not serve for nine years? Why now, as he says, is it allowed by the council? It is known that bound, but not unbound, is resolved 125 . Thus, he contradicts himself and in this case finds himself bound, since during the year, according to the rule (κατά τον κανόνα), he did not prove (61) his innocence and did not openly receive permission, if only permission could be given to a completely bound person, even if he presented a thousand false witnesses. This, Holy Father, is what frightens and oppresses our hearts. Therefore, we do not have communication with him, just as we did not have with the previous patriarch, when he communicated with the adulterer; we were imprisoned: I was in the place where you are, and the abbot and others with the archbishop were exiled to Thessalonica. But God gathered us again through your prayers; and then we did not immediately unite with the patriarch, but after he recognized that we had acted well. If then, when adultery and transgression of the rules were committed, we were not afraid by the power of God, then how now, when the royal power is pious, will we be afraid for the sake of one deposed presbyter and betray the truth, endangering our soul? [Col. 980] Never, but [rather] we will endure everything even to death, rather than enter into communion with him and with those who serve with him, until he is deprived of the priesthood, as under the former [patriarch], although the latter is worse. For the former never served with him, and then it would be absurd to enter into fellowship, but it would not be such an evil, but now he threatens us with deprivation of the priesthood if we serve with him. Let him be a housekeeper, but why is he still unworthy to serve as a priest? He stopped being a priest. If this seems insignificant to those serving with him, then in relation to what they do, this will be their concern; may they spare us, who are humble, who have endured patiently and who have said nothing until now, but who have abstained for the last two years since he invaded, so that we may thus lead a peaceful life. Our rulers are good mediators and judges of truth; they love those who freely speak the truth, as their own venerable lips often proclaim. Let the priests behave like priests, or convince, or convince themselves. If there is nothing of the kind, then it is still impossible for us to speak only in a whisper; God sees, greater than Whom there is no one, before Whom alone we must fear and before the judgment seat there, where we will all appear to give an account of everything. (62) However, we ask for your kindness and, as if throwing ourselves at your venerable feet, we convince and beg you to do mercy to us and the common benefit both to our pious emperors themselves, and to the most holy patriarch and the entire Church, not only here, but throughout the entire universe, so that one may be excommunicated for the glory of God and His Church will not be indignant. If not, then we ask for the second thing: that we remain in the same position as in the last ten years; for that others, even in countless numbers, hierarchs and priests and abbots have fellowship with him is not surprising, because they also had fellowship with the adulterer, and no one said anything. It is God who through us, although boldly speaking, inspires and speaks; however, whatever. 23. To him (I, 23) 126 Of all that you have now told us, holy father, nothing is more regrettable than the fact that our pious rulers do not want us to arrive according to custom and be worthy of respectfully greeting them and making parting and benevolent speeches upon their departure, as all people do. But, of course, their condescending and unforgiving and Christ-like heart will not always act this way with our humility; for it knows how to be reconciled with enemies, not just with us, who love and honor them from a sincere heart. [Col. 981] Thy holiness [did] excellently, offering the answers of our humility to their sacred hearing; and that they approved them depends on their great divine prudence: they know how to judge the right about divine objects, as full of wisdom and full of the knowledge of God. However, it is ordered to ask why we accepted the bishopric when the calamitous circumstance is known. To this we respectfully answer that, as much as it depended on us, we did not want it both (63) because of the danger of such dignity, and because of the steward’s case itself, already mentioned. But when the Thessalonians came with a request, as if from the whole city, and our good rulers agreed to the election, we were afraid to disobey and resist God and our pious rulers, judging that it was possible to avoid the above-mentioned danger when the ordination was performed by our bishops. To the rest [we answer], firstly, that he lives far from here; secondly, that someone living in a foreign country can beware in various ways; thirdly, that deaths also happen, and the temptation ceases, as happened to us, the humble ones who are here, who have been careful until now, acting in relation to the circumstances. For one must avoid temptations as much as possible, especially those that do not have episcopal dignity. Therefore, we, as if having God as a witness, accepted [the proposal], thinking, we will also add that this, of course, is not unknown to our pious rulers, who know what is absent and distant in their high wisdom, as well as to the most holy patriarch himself; for we also wrote to him about this matter, who, for non-communication with the one who married the adulterer and with the former patriarch 127, when he first communicated with him, were expelled in various ways. Moreover, their own venerable lips often pronounced judgment and explained that this was really so. This is our justification, which you can present, as you please, to their benevolent power. 24. To Master Theoktistus (I, 24) 128 That your high excellency cares about our affairs out of his extreme piety, this was proven by the words conveyed by the most reverent abbot, and was also shown by the words now conveyed by our brother, in response to sent statements and objections. For such a good disposition of yours for the common benefit, God, who distributes everything [Col. 984] in measure and weight (Wis. 11:21), of course, he will reward you even without our requests. But, sir, can there be more economia on our part than what we observed? For both I and the archbishop have evaded until now, remaining silent, since it is time to speak and be silent (Eccl. 3:7), taking all measures so that this matter would not be discovered. But the One who judged judged, and He who said did not lie: there is nothing hidden that would not become apparent (Mark 4:22), so that even without our desire, by their very nature, these deeds could not long seem to be anything other than what they are. And now we, using oikonomia, affirm the following two provisions: either let the deposed one stop performing priestly duties, and we will immediately enter into communion with the holy patriarch, which would generally be useful; or, if this is not accepted, we will remain with the same restraint as before, leaving the judgment of this matter to the Lord. And what is more than this, then, forgive me, it will no longer be oikonomia, but the guilt of lawlessness and transgression of the Divine rules. For the limit of oikonomia, as you know, is not to completely violate any regulation, and not to go to extremes and not cause harm to the most important thing in the case when a small relaxation can be made in terms of time and circumstances, so that in this way it is easier (65) to achieve the desired 130. We learned this among the apostles from Paul, who cleansed himself and circumcised Timothy (see Acts 21:26; 16:3), and among the fathers from Basil the Great, who accepted the offering of Valens and until the time did not proclaim the Spirit as God 131. But neither Paul continued to purify himself, nor did Basil accept more gifts from Valens and call the Spirit God; on the contrary, it is clear that they were both ready to accept death for both. Adaptation and crime. Thus, whoever adapts to the circumstances of the age does not deviate from good; for he rather achieves what he wants by yielding a little, like a helmsman who lets go of the rudder a little in the event of a nasty storm. And anyone who does otherwise deviates from the goal, committing a crime instead of adapting to circumstances. There are many examples of this, writing about them verbosely is a waste of time. As for your words, sir, that Chrysostom relaxed the apostolic rule about those who ordain and those who are ordained for money 133 in relation to those six bishops whom he deposed 134, then there was no violation of the rule, although it seems so, when he, having deprived them of all holy orders, allowed them only to receive communion from the altar. But let’s assume that he retreated and made some concessions; let those who wish to imitate him, and no one will hinder him, for he is also the mouth of God and a fellow member of the apostles; Much is remembered about him even to this day, and no one argues about it. But this is not the case here: for he who has married an adulterer performs the sacrament again, as if he had not done anything indecent, and, moreover, not performing in some secret place, [Col. 985] but in the Catholic Church itself 135, as if presented as a good example to the priests. Heretical bishops and councils And what [seems] to us the pagan bigamy of Valentinian 136? And is the one who crowned him declared a saint for this, and not a lawless one, if only he was crowned? And which of the then venerable fathers (66) conveyed in writing that Valentinian acted piously, having two wives, and that from then on this should be done? So many others, whose will is guided by a law not divine, but human and reprehensible, have done and, perhaps, will do until the end of the century. But the Church of God remained unharmed, although it was struck by many arrows, and the gates of hell cannot prevail against it (cf. Matt. 16:18). It does not allow anyone to do or say anything contrary to the established rules and laws, although many shepherds often went crazy, convening great and numerous councils and calling themselves the Church of God and apparently caring about the rules, but in fact acting against the rules. Is it surprising if even now fifteen, perhaps, bishops, having gathered, recognized the deposed man as innocent on the basis of the rules for two reasons and allowed him to officiate? So, sir, the council is not just a meeting of bishops and priests, even if there were many of them, for it is said: better is one righteous man who does the will of the Lord than a thousand sinners (Sir. 16:3), but a meeting in the name of the Lord for peace and observance of rules and in order to bind and loose not as it happens, but as it should according to the truth, and according to the rule, and according to accurate reasoning. Let those gathered either prove that they did this, and then we will be with them; or, if they do not prove it, let them cast out the unworthy, so that this does not serve to condemn them and is not passed on to subsequent generations. For the word of God, by its nature, has no bonds (2 Tim. 2:9), and bishops are by no means given the power to transgress any rule. Just follow the regulations and stay the same. I don't know if there is anything that is not defined by the rules and left unattended. For example, Saint Basil has a rule regarding a priest who has truly sworn that he will be content only with his own church (67) and will never bring a gift to another 137; and again the rule of the Council of Carthage 138 regarding those who ordain those who have left the monasteries, that such are not allowed to serve as priests in another church except the one where everyone has a bishopric, and those ordained must be deposed. If [those who have sinned] in such unimportant matters that many do not seem to be criminal in any way are not left unpunished by the court and decrees of God, then is it not much more so in the present matter? It is not permissible, sir, it is not permissible for either our church or any other to do anything contrary to the established laws and [Col. 988] rules, because if this is allowed, then the Gospel is in vain, the rules are in vain, and everyone during his bishopric, if he were allowed to do with his own as he pleases, would be a new evangelist, a different apostle, a different legislator. But no. We have a commandment from the Apostle himself that if anyone begins to teach or commands us to do something different from what we have accepted (Gal. 1:8), different from what was in the rules of the Ecumenical and Local Councils that were held at different times, he should not be accepted and should not be counted among the saints; Let us not utter that painful word 139 that he uttered. So, for us who are outside the world, there is no other duty than to strive and do that in which we can both exalt ourselves and compete. And if life goes on in this way, it will be good; if not, then it is more useful to be in exile and without shelter and to wander in the heavenly places with all sorrow and distress. So, may your soul, loving God and zealous for divine objects, help us as much as possible! 25. To Patriarch Nicephorus (I, 25) 140 Using our humble letter, as if some kind of veil, out of reverence for the angel of your blessedness, we, humble ones, (68) appear before your most holy head as necessary. For John, our co-servant and disciple, has already informed us that, having been honored to bow to you most respectfully, he heard something strange and unbearable from your blessedness. “You, said [your beatitude], are schismatics of the church 141.” Your Beatitude! What sorrow should our soul rightly indulge in at these words? How can one not express an excuse before your holiness, so as not to confirm the accusations by silence? What evil is greater than separation from the Church? But before acquitting, I respectfully report that one should not, as I had to, open one’s ears to anyone who wants to say something against someone and speak out against the accused person without trial. Does your law, the Scripture says, judge a person, unless they first hear him and know what he is doing (John 7:51)? This [should have been done] even when your blessedness heard the sad and sad things about our humility. Truly, what evil is greater than separation from the Church and for a sheep to lose its archpastor or co-shepherd? For to us sinners, although unworthily, belongs the anointing from God and the name of the shepherd, so that, I dare say, we can endure, reason, instill, both in private and before others, according to the teaching handed down from the Lord, between you and him alone or in front of two; and whoever persists after that, as He says, let him be like a pagan and a tax collector (Matthew 18:15-17). We have never heard anything like this from your holy soul, either through a messenger or personally, and we have not received any suggestion; and pronounce such a sentence! Let your perfection judge: is this grief justly inflicted on your children? [Col. 989] Let us move on to justification itself, giving an account to the omnipresent God and to your holiness. We are not schismatics, holy head, in the Church of God; May this never happen to us! (69) Although we are guilty of many other sins, we are Orthodox and nurtured by the Catholic Church, rejecting all heresy and accepting all recognized Ecumenical and Local Councils, as well as the canonical decrees uttered by them. For he is not fully, but half Orthodox, who believes that he adheres to the right faith, but is not guided by Divine rules 142. And we accepted your blessedness when you were elevated, just as we confessed it openly before you. And from that time until now, we, as befits, remember your blessedness during the sacred rite; and God is my witness! if on that day you wanted to enter into fellowship with us, then we would have fellowship with you without any doubt, because you have been dear to us from the very beginning. Who is half Orthodox But this excitement is for his sake, for the sake of the steward, whom the truth itself has deposed as guilty of violating many rules; for even before open adultery, he not only performed divine services for this emperor, who committed adultery with different persons, received communion and feasted with him, but also had a share with him (cf. John 13:8), which is why he became ready for open outrage, despising God and the divine statutes. And so that what has been said is clearer, not for teaching, no, but for reminding, if you wish, pay attention to the sacred sequence of the wedding of those who are combined and see what kind of offense to the Holy Spirit must be assumed here in such contradictions 143. For what the priest says, God also correctly affirms, according to the words of the great Dionysius 144. Therefore, we ask your excellence to prohibit the priesthood of the one who was deposed by the rules and the predecessor of your holiness was excommunicated for nine whole years and invaded illegally. We have opened our humble lips now, (70) when called to this. For when that small meeting was taking place, and I don’t know what to call it, then I was returning from prison and, seeing gathered those who had previously approved of adultery and accepted the one who combined adulterers, I remembered the prophetic words: the wise will remain silent until the time, for the time is evil (Sir. 20:7). But since the prophet says: keep silent, I will always remain silent (Is. 42:14), then I, having been subjected to slander, expressed what was proposed at the opportune time. As much as depended on me, I took every possible precaution in the last two years so that this matter would not be discovered, reasoning within myself: “Since I, not having episcopal dignity, cannot denounce, it is enough for me to protect myself and not enter into communication with him and with those who obviously serve with him until it ceases [Col. 992] temptation." So, we ask and implore that your holy soul may be inclined to curb this man, so that your impeccable holiness will not be reproached, and the Divine altar will not be desecrated by the service of the deposed one, and there will be no valid reasons for schisms. May your blessedness know truly and clearly that if this is not done at the behest of both [your] God-loving soul and our most pious and victorious emperors (for they are zealots), then God alone knows what will happen to them who come out to defend the commandment; and in our Church, God and His chosen Angels are the witness, a great schism will occur. Have pity, good shepherd, help, knowledgeable physician, your flock, your sheep, your churches with the measures of your wisdom, the words of your prudence, the means of your healing; separate one sheep from the priesthood alone, and you will achieve everything; and let not the scab of one be infected by the Church, which the Lord and our God purchased with His blood (Acts 20:28)! 26. To Abbot Simeon (I, 26) 145 (71) Worthy of your sacred and God-bearing soul, venerable father, you have written a letter to us, which expresses your friendly disposition towards us sinners, and shows equal and unanimous agreement with us regarding the Divine commandments, and also teaches the best and at the same time reveals a readiness to steadily endure the upcoming exploits and not at all waver from the idle talk of infidels and liars. Truly, your venerable letter inspired our courage and strengthened our strength, so that we glorified our good Lord, who did not abandon our completely humble race, but gave life-giving sparks to those who wish to glow with good deeds of piety. That's true. We, sinners, earnestly pray that the life of your holiness remains an example of salvation both for us and for others who wish. For those who distort the rules and violate the regulations do not at all see the righteousness in those who strictly observe the word of truth, but even laugh at them and add censure. But what else happens from here, if not that we become even more established by recognizing their instability and inconstancy? That your high mind is not caught by them is worthy of surprise and desirable for us. However, you want to know what new has happened in the present case; but we cannot say anything because the emperors are now in the [military] camp. What can we say about the bishop 146, who did not answer us a word, and does not want to listen to anything, leaving everything to Caesar? Mr. Simeon 147 is bilingual, changing now this way and now that; however, (72) we again spoke to him and did not hide the truth. He softens somewhat, [Col. 993] but remains the same, thinking and caring about what is absolutely pleasing to the emperors. When our pious ruler departed, we again wrote to him at his own request, and yet he did not want us to appear before him. We sinners remain, as long as your prayer maintains us, in the same state, not wanting to change the truth and enter into communication with them, even if exile threatens, even if a sword flashes, even if a fire ignites. But we, unworthy to be called only monks, would not have the strength to do this if the Lord, who listens to your sacred prayers, did not strengthen our weakness and instability. Therefore, be vigilant in this very thing, holy fathers, considering it your business, as indeed it is, to defend what is generally beneficial. Our most venerable brother and steward of your holy monastery, departing at the command of God, will deliver to your holiness copies of the letters sent to both persons, so that you, having more clearly learned from them our affairs, may partly assist with letters, partly help with requests. And we entrusted some other news to this brother, which he, of course, will take and pass on when he arrives and sees your honest face. Archbishop 148 Kalogir, Abba Leonty, and the rest of our brotherhood greet you with us. Make an effort to greet your holy community from us. 27. To the patrician Nikita (I, 27) 149 Others, perhaps, are sometimes elevated by human favor to the heights of merit; and you, our most pious and beloved (73) master, not some kind of favor, but truly virtue elevated you to great dignity, moreover, not for a while and not in one area, but forever and in many, taking you, as it were, some kind of gold, and making you in all respects an adornment of our pious kingdom. And this state of affairs is obvious, even if we didn’t say it. Therefore, even now our Christ-imitating emperors have done commendably that they have installed you in these days as an image of their goodness in this reigning city. This is our response to the greeting now sent from your piety through the bearer of the letter. And may the Lord our God preserve you for the future, unharmed in soul and body, in leadership and power, so that your very deeds may testify that power has been given to you from God. But since, out of condescension for our humility, for we think this way and not otherwise, your piety talked with your brother about the hair with which we do the following, and about the fact that we should observe the time, and act according to the rules, and not go beyond our limits, when the patriarch presides here, then we offer true justification, thanking you in advance for your trouble and concern about our affairs. And rightly so, for this very thing serves as a sign [Col. 996] and evidence of your kindness of heart, which we proclaim; and perhaps by kinship 150 there must be some special disposition over all others. Divine rules are unchangeable So, sir, there are Divine laws and rules that govern every pious person, in which nothing can be added or subtracted. They guide us, the humble ones, although we make mistakes many times both in other subjects and in relation to those who grow hair. And just as your power tries to observe what is established by our pious rulers, now reporting about what is happening, now fulfilling what is ordered, concluding and expelling and so on, what will happen, doing, without fear (74) of any persons, neither small nor great, and what it hears and what is ordered, it hastens to carry out immediately, for there is no small danger from a small delay, so exactly and even much more disastrous and dangerous for us, those who have reached the priesthood, do not fulfill everything prescribed by the King of all God through the Divine rules and the venerable fathers. And that there is a Divine command about [hair], this, firstly, is shown by the apostle (see. 1 Cor. 11:14), then decrees 151, then Chrysostom, proving that it is an undoubted sin for men to grow hair 152; finally, the rule of the Holy Council of the Sixth, which prescribes excommunication for those who disobey 153, which I am enclosing 154 so that you, having read it yourself, know that we sinners do nothing without rules. And it is not now that we began to adhere to this rule, but a long time ago; and this was known to the previous patriarch 155, for he also properly talked with us, not condemning, but approving, for how could he [condemn] when there is a rule? Moreover, I mentioned this, although we were not listened to. We did not discuss with him regarding oikonomia; and until now we have spent our time thus, not speaking out publicly (because we are not bishops), but in our own church being careful, because we are priests, and the Body and Blood of our Lord Jesus Christ should not be given to those who are clearly given over to sin, whoever it may be, I do not know, unless he promises correction 156 . However, we have forgiven many, and continue to forgive until the first and second reminder, and even until the third; and beyond that there is negligence and contempt for the rules, or, better, for God, who gave them. This is our justification before your high excellency, sir; and no matter what rumor comes, we ask you, as one who is about to be judged and receive reward from God, not to forget what is due. For the idea that we dealt with someone here with our own hands is ridiculous and impossible for any reasonable person to believe (75). No way. But what we did was done with every admonition and with every condescension towards those receiving it, as well as cutting off the hair of those who were almost overgrown with it [Col. 997] to the waist and devoted to carelessness, so that it seems that we do not deviate from the rule even in small things, and also so that through this some success for the better occurs. So, pray, sir, that we may live righteously and peacefully, contributing to our deeds as much as possible, so that if something good happens, your honest soul will participate in the good. 28. To the monk Vasily (I, 28) 157 We received a letter from your brotherly love and were surprised at its sudden change. The first [letter], I won’t talk about anything else unrelated to the subject, contained a condemnation of the steward Joseph as having wrongfully invaded the Church; and the second, on the contrary, declares him completely innocent. You sometimes praise and then blame the same person in the same matter; and your piety should know what one of the saints says about this. However, let’s put this aside, although there is a contradiction [here]. But why did you decide so rashly, before research and thorough testing, to proclaim excommunication from our Church and, consequently, anathema to our humility? Pay attention to yourself, says Scripture (1 Tim. 4:16); and also: first of all, if you test it, do not blame it, understand it first, and then forbid it (Sir.11:7). And you, without doing any of this and without thinking that we, of course, can speak and do wisely, reproached us as if we were inexperienced, unreasonable, new to monastic life and beginning to learn; and not only this, but also censured and, oh, if only this! but also (76) anathematized. Alas, the works of men! Why do you no longer keep the limits of friendship intact? For if this had remained untouched for your honesty, then you would not have so unexpectedly reproached our humility. However, we are worthy of this, and it is not surprising if we are blamed by your friendship. Who we are is known to God; and your prudence, when it stumbles and is offended, should be explained. We, venerable one, are not schismatics of the Church of God, may this never happen to us! Although we are guilty of many other sins, we nevertheless constitute one Body with her, and are nourished by Divine dogmas, and we try to observe her rules and regulations. To cause confusion and to separate from that which truly has no spot or defect (Eph. 5:27) both in the objects of faith and in relation to the established rules from the beginning of the century until now, is characteristic of those whose faith is perverted and whose life is wrong 158 and lawless; One of them is this Joseph, who married the adulterer, as well as those who allow themselves to serve with him, as if with an innocent person, and also those who approve of him, as if he were performing a sacred ceremony impeccably. How is it that your piety, although you write to us on the basis of the rules, does not know the Divine rules and the fact that this man has been deposed on the basis of them? For if they [Col. 1000] do not allow the presbyter to feast at the marriage of a second-wed 159, then what [to say] about the one who married a bigamist? What about feasting on an adulterous marriage for thirty whole days? What about an even more destructive matter, about the wedding of an adulterer, according to the word of the Lord, about when the one who combines adulterers says a sacred prayer at the wedding and wickedly calls on Divine grace on the wicked? Such a person is rejected from God and alien to the shrine, according to the divine Dionysius 160. It would be a waste of time to write here about the other rules that apply to it. But he, having been excommunicated by the former patriarch, was [in such a state] for nine years, and the rule no longer allows for the release of someone who is not permitted within a year 161, what should we do [with this]? (77) Of course, it will be objected that it was allowed. But if he was allowed, why didn’t he officiate? And if it was allowed, why did you recently seek permission from the cathedral? It is known that the bound seeks permission, not the unbound, so here too he contradicts himself, wanting to resist the truth. So, brother, it is an insult to the sanctity of priesthood for him and a complete perversion of the rules not to evade this. What does Chrysostom say? “It is not safe not to do research regarding the priest” 162. He says this not about faith, as you think, but about correctness in life. We should not examine and test everyone in what condition they are, for grace descends even on the unworthy for the sake of those who approach. But not to act directly against those who are clearly condemned, of which one is this Joseph, who openly committed before the eyes of everyone a very great iniquity, forbidden by the Lord, and thus turned out to be more criminal than the adulterer whom he married, this, according to [Gregory] the Theologian, is a clear betrayal of the truth and a violation of the rules 163. Or does your friendship not know that God Himself was an avenger when the ruler of the Church did not rise up, as happened once with Samuel under the mad Saul (1 Samuel 15), and stopped the reign of the new Herod 164 because of adultery? Herod suffered the same thing, expelled and killed by his own people, since he, leaving his lawful wife, the daughter of King Arethas, entered into an unlawful relationship with the wife of Philip’s brother Herodias. If such a thing should not be condemned, then John the Baptist, who denounced Herod and died for his denunciation, will turn out to have sinned before your love, although it is bold to say, as well as Chrysostom, who waged a persistent struggle for the widow’s field 165. (78) Is it possible, it says [in Scripture], that perhaps someone would decide to die for a benefactor (Rom. 5:7). I’m not talking about the same speeches of other saints in defense of similar ones. Or again [does] your honesty not know that Christianity consists of two, that is, of faith and works, and if one thing is lacking, then neither of them benefits the one who has it? Christianity consists of faith and works So, we ask you, be zealous for the Divine; and, firstly, as the son of our common father, strive with us for what is due; secondly, as a disciple of the blessed [Col. 1001] Savvas, strive for accuracy not only regarding faith, but also regarding rules; thirdly, as a brother, treat us like brothers 166 and, we remind you, watch your own place, so that as a result we do not stumble in the most important things. Forgive those who remind us in a brotherly way, just as we do to you: we should not be indignant when we are reminded. Let your honesty not be angry, but even more inflamed with love and write to us like this as many times as you want. For we will not suffer harm from this, except that we will live more carefully. As for the pope, what do we care whether he acts this way or that way? Forgive me, he is “struck by his feathers,” as the proverb goes 167. For when he said that he did not care at all about the obvious sins of the priest, it was not just any priest, but the Head of the Church that he ridiculed and despised, so that we are ashamed to hear it. If this is true, then alas for the hierarchy! However, we ask that we speak carefully about the chapters and not speak so harshly. And that people, as you wrote, may begin to say that we, having left the local patriarchate, transferred the matter to another, let your honesty not worry about this. God knows the first undertaking, and the second, and even the third, He Himself will judge, He Himself will convict, He Himself will present (79) before the terrible throne, and He Himself will reward according to how we acted and acted. For the words: if I... pleased people, I would not be a servant of Christ, not by us sinners (Gal. 1:10). We commemorate during sacred services, as appropriate, the most holy patriarch, as well as our pious emperors, and do not refuse to have communion with anyone who is not condemned. We wrote to the bishop himself 168, as our pious emperors also know, that we do not disagree with him on anything, except the matter of Joseph, and when this one is excommunicated from priestly service, we will immediately enter into communication with him 169. Moreover, he is our beloved husband, not only because he is the head of our Church, but also because we have long respected him, and we never cease to extol what is beautiful in his life. Not separation from the Church, but defense of the truth If it happens that he himself becomes jealous, I will not talk about holy bishops, abbots, monks and many lay people, then what will your love say? Therefore, know that we do not have separation from the Church, but the defense of the truth and the justification of Divine laws; and to do otherwise, as your honesty said, would be a violation of the truth and a perversion of the rules, and we can rightly tell you the following: the priests rejected My law and desecrated My holy, there was inseparability between the holy and the profane, but everything was the same for them (Ezek. 22:26). For [the expression] “to have no spot or blemish” (Eph. 5:27), I will say again, must be understood this way: [The Church] does not accept ungodly dogmas and acts contrary to the rules, as well as forbidden agreements with those who do, as the divine Basil says in one place, 170 with which the great Paul does not allow to eat (1 Cor. 5:11). For since the time of [Col. 1004] of the apostles and subsequently many heresies often invaded it and unclean deeds arose, illegal and prohibited by the rules, as now, but in the above-mentioned manner it remained undivided and immaculate (80) and will remain forever, while those who think and do evil are separated and reflected from it, like furious waves from an unshakable seaside rock. So, brother, let us remain to ourselves and look to the light of truth, firmly holding to the sacred rules, as well as to the dogmas, especially we monks, especially we who are considered to mean something. So, if the light that is in us is darkness, then what is the darkness? (Matthew 6:23); and: if the salt loses its strength, how will you make the laity salty? (Matthew 5:13). We wish and pray that you will be for those there a savior and enlightener and a lamp of severity and piety, not becoming all things to all men (cf. 1 Cor. 9:22), but the height of virtue, consistent with the rules of life and pious behavior. Transfer your brother’s reminder as coming from love, respect for the truth and divine reasoning. I wish I could say more than this, but the vastness of the letter forces us to stop here. We have accepted your rich blessing. And the fact that you care about your humble monastery proves that you save and work for it; your work is great. And the Lord will reward you with what you desire: success in virtues and enjoyment of His eternal blessings. 29. To Leo, the orphanotroph (I, 29) 171 We wanted to come ourselves and share [with you] the misfortune that befell you with your blessed son, my beloved lord, and not just to mourn the misfortune in a letter and take part in your grief. Truly, isn’t it a pity, isn’t it amazing to experience the loss of one son after another, to be deprived of a seemingly animated treasure, the wealth of family succession, the much-desired fruit of a mother’s womb, the treasure of a house 172, the joy of a grandmother, [the subject of] pride 173 of all relatives? (81) A new fetus appeared and was prematurely snatched from its parents’ hands; the second was born and this one was struck down by a cruel death; a third branch grew, as a consolation for the first, blooming, beautiful, continuing to live until the third year, to which the souls of the parents were firmly attached, and alas, misfortune! Suffering does not allow you to continue speaking! she also left from your eyes, and, what is even more regrettable, not in front of the absent parent. But why increase misfortune?! Your heart, your father, your mother, your patrician lady, has been struck, and the sword has passed through the midst of both, and this sorrow cannot be healed [Col. 1005] word, not consolation, not a man, not an Angel, but God alone, who has so arranged the limits of our life. For He Himself took your most beloved son, my lord, just as He took those before him. Your situation is regrettable and very deplorable, but not theirs, taken: because they, pure and not defiled by sins due to recent birth, having departed from here to a blessed and passionless life, rejoice in the bosom of Abraham, live with the holy babies, sing with the youths surrounding Christ. So, the beautiful children did not perish, but were saved for you and remained unharmed, and you will see them after a little [time], when this temporary life ends, rejoicing and having fun, not in a short age, but in the perfection of the full [age] of Christ (Eph. 4:13). Therefore, we exhort and ask you to really console yourself with these thoughts and thus remove immoderate sorrow from your soul. The Lord has appointed a measure for us so that we would naturally express compassion and not transgress the proper limits in this. The former inclines God to mercy, and the latter disposes to resist the orders of Providence; the former pleases those who have departed, and (82) the latter usually saddens them who have achieved peace. For everyone wants those who admit that they love him to rejoice and not grieve at his joy. The limits of grief and immoderation in it We believe that the lady chartularia will again conceive and give birth to a son, no longer short-lived, but having a long life for the succession of the family; Let us only moderate our grief and offer thanksgiving sacrifices in words and deeds for the baby Lord Christ. 30. To Patriarch Nicephorus (I, 30) 174 There is no need to express in a letter to the angel of your beatitude what was expressed with our lips, although not from both of us, humble ones. But so that the council of bishops that gathered yesterday at your command, which uttered something that disagreed with what we said at it, would not disturb your sacred ears, we considered it appropriate to briefly present the entire essence of our justification. We, His Beatitude, are Orthodox in everything, reject all heresy and accept every recognized Ecumenical and Local Council, and also firmly adhere to the sacred and canonical decrees expressed by them. For he who is considered to have the right faith, and is not guided by Divine rules, does not strictly observe the word of truth. In addition, we also accept the legal oikonomia, from time to time used by the saints, for the real relationship of us, the humble, with your holiness regarding the eruption of the economy is the work of those who do not act (83) exactly according to the rules, but who are very adaptable to [Col. 1008] circumstances and inferior 175 ; and with the predecessor of your holiness, the most holy patriarch, we communicated in the same way on the present matter, when we returned from exile and the adulterous marriage was dissolved, and the steward was excommunicated from the priesthood. “Let us have no part with you [we said] either in this age or in the next, because you allow an adulterer to have communion with your holiness indifferently.” When he said: “I acted in accordance with the circumstances, yielding to him for the time being,” and then expressed himself this way: “Let my hands be cut off if they committed an adulterous wedding; did I get married? then we began to have fellowship with him until his death. And we also accepted your holiness in the dignity of an archbishop, just as we commemorate you every day during sacred services and do not disagree on anything except regarding the steward, who was deposed by the sacred rules for many reasons, especially because after a nine-year excommunication he again began to officiate, and not in some hidden place (this would have been bearable, since we would not have taken part in this matter), but in the very source of our shrines, that is, in obvious communication with you, he is together and performs divine services together constantly. Therefore, it is just, and righteous, and necessary for the people of God, and especially our rank, to avoid temptation, that the one who has unworthily invaded should be excommunicated from the priesthood, and we should continue to remember your holiness and have fellowship with every hierarch and priest who have not been openly condemned, according to the teachings of [Gregory] the Theologian 176 . If this does not take place due to our sins, then may not (we speak not out of fear, but out of compassion for society) with our humility be done by your holiness, anything uncanonical 177 and illegal! For we, for our part, will endure by the power of God no matter what happens by His permission, but we testify (84) to your holiness before the Face of Christ in the hearing of the holy Angels that a great schism will occur in our Church. Although we are subject to authority as humans, we are also governed and guided by the authority of sacred and Divine rules, willy-nilly or not. However, we beg your holiness: incline your ear and hear our voice, like a knowledgeable doctor, like a good shepherd; separate one sheep from priestly service and deliver everyone from temptation, so that our Church, which the Lord and our God purchased with His blood, does not become infected with the scab of one (Acts 20:28). Let those who wish to talk idlely about trifles, and let those who slander slander. We are ready for any justification, for any refutation of the accusations brought against us 178. We are your friends and praisers, as well as our most pious and victorious rulers. If we are like that, then why the confusion? Why will something happen that will happen, even if it is contrary to the commandments of God? Honor us with your sacred prayer. 31. To the brethren who are in Sakkudion (I, 31) 179 [Col. 1009] While there was time to evade and hide the circumstance of our non-communication with the steward Joseph, we did this, sons and brothers, guided not by fear, although we are sinners, but by condescension caused by circumstances, imitating in some way our holy fathers. And they, doing the same at the appropriate time, thus freed themselves from temptations, on the one hand, sparing the weaker (85) and evil ones, and on the other, yielding somewhat, following the example of the helmsmen, in order to achieve the desired goal a little later. But since at the present time, by the good pleasure of our good God, this circumstance has come to light, we are writing now. How? Due to the question of the logothete droma 180 and the answer from the archbishop 181. He says: “Why have you not yet entered into communication with us and with the patriarch, when so many holidays have passed? Tell me frankly the reason." The archbishop expressed, did not renounce, but stated: “I have nothing against our pious emperors, nor against the patriarch, but against the steward, who married an adulterer and for this was deposed by the sacred rules.” To this [followed] the answer of the logothete: “Our pious emperors have no need of you, either in Thessalonica or in any other place.” After that, no answer was given immediately, no other question was asked until now, although thirteen days have passed, except that we sent letters 182 to Mr. Simeon, which we enclose herewith, so that you know the whole essence 183 of the matter. This circumstance reached the ears of the patriarch and almost the entire city; and there are many people who sympathize and agree with us, but they are nocturnal worshipers of God who cannot act freely in the light. And we, sons and brothers, strengthening ourselves on faith in God and on the basis of truth, as well as on the completed and revealed action of truth, which the world saw on the adulterer and his accomplices 184, unswervingly keep the commandment and fatherly rules and will not yield, will not betray piety and will not destroy what we had previously established well with firmness in exile 185, so that we do not turn out to be transgressors (86) of the law; and, holding firmly to the Divine law, we win, as we won before, deciding rather to test everything and endure everything, if God pleases, than to enter into communion with him and those who serve with him until the deposed one ceases to officiate. People will talk a lot of idle talk, they will continue to mock as they do now, and even, what is even more regrettable, a considerable number of those who bear the same image as us [Col. 1012] and one title and seeming friends. But there is nothing strange [about this]; It is written: rebuke the husband of his household (Mic. 7:6). And they pimped, facilitated, drank and ate together at the adulterous marriage and dipped the cane for our exile. But the Lord, who then rose up to take vengeance on His law, interrupted the reign of the adulterer by blinding him and put his accomplices to shame as the priests of Baal, and returned our humility beyond hope to his monastery. He is now present Himself, although He allowed the illegal combination for a short time, but then He deigned to condemn the joy of the Nazarenes 186, who committed the combination of adulterers and faithful they, through the fair trial of our pious emperors, who returned the adulterer after his death to his legal wife 187, called the adulterer an adulteress and deprived the child born of adultery of the inheritance as illegal and illicit, which their venerable lips spoke out loud in front of me, according to Roman laws 188. However, those who committed lawlessness are not ashamed, and the one who blasphemed against the Holy Spirit in the sacred prayer at the wedding of the couple does not hide, but, having invaded the Church of God like a cat, he again jumps and again begins to desecrate with his priestly service, trying to present the lawlessness as truth (87) and, so to speak, to appear holier than the Forerunner and Baptist. For while he denounced the adultery of Herod and died for the truth, this one, who turned out to be the second Herod by adultery, married him and pleased him to death, not in words, but in his very deeds, expressing that John the Baptist was mistaken, as if he had unlawfully and inappropriately denounced and died. But what am I saying about John, the greatest of all saints? Although he boldly said it, he contradicted and resisted Christ himself with his wicked lips. Meanwhile, Christ calls an adulterer the one who divorces his lawful wife (Matthew 19:9), and adultery is a grave sin and equivalent to the sins of a murderer, a sodomite, a cattle prostitute, a poisoner and an idolater. look how scary and obscene: “You Yourself, Master, send down Your hand from Your holy dwelling, and unite Your servant and Your maidservant; unite me in unity of wisdom, crown me in one flesh, even if you deigned to be united with each other: show them an honest marriage, observe their immaculate bed, deign to abide in their immaculate cohabitation with a pure heart.” Didn't you tremble when you heard about this? What offense do you consider to the Holy Spirit in this blasphemy? What is the grief of the holy Angels? Or how the earth, immediately opening up, did not swallow up, like Dathan and Abiron (Num. 26:10), the herald of lies, calling [Col. 1013] darkness with light and trying to present Christ as having fallen into contradiction with Himself? For what the priest says, God also correctly affirms, according to the words of the great Dionysius 190. However, having committed such evil and set an example of wickedness for his subordinates to imitate, (88) as happened, especially among those who ruled far away and in command, which was done in imitation in Lombardy, Gothia 191 and there, while nothing similar was done among the pagans, he, the unfortunate one, is not ashamed, but, as it is said, he serves, the wicked, and those who rightly turn away from him, he tries send to link. But the Lord is the Helper of those who are zealous for His commandments; He will incline the hearts of our pious emperors to take vengeance on His Church, as He did with the adulterer, deigning to excommunicate him from priestly service, for the good of the Most Holy Patriarch and the entire Catholic Church. Therefore, take heart, sons and brothers, do not be afraid and do not fall. A time of confession, a time of struggle, a time of achievement, and perhaps other sufferings, but also crowns and heavenly glory. For it is said: he who glorifies Me will glorify, and he who despises Me will be dishonored (1 Samuel 2:30); and again: blessed are those who do not deviate from His commandments (Ps. 119:21). Therefore rejoice and be glad, for your reward, if you persevere, is great in heaven (Matthew 5:12). Carry out your deeds, pray for our emperors, for the bishop, for Joseph to be cast out from the altar, for the peace of the Church, walking along the blameless path, who will greatly delight in His commandments (Ps. 100:6; 111:1), in all decency and in accordance with the rules of life, until you hear something else or we inform you. Christ is with you, the Mother of God is your protection, the Forerunner and the Theologian are your guardians and all the saints, through the prayers of my father and your father 192. I greet everyone by name; May the grace of our Lord Jesus Christ be with you all, beloved sons. Amen. 32. To the charter of Nicholas (I, 32) 193 We understand how your great piety, our beloved lord, is indignant at our humility in view of some suddenly occurring circumstance. But you have truly proven at this time that your honest soul is pure from all enmity and even filled with piety, that for the sake of the peace of the Church of God you quickly and willingly entered into communication with our most holy patriarch 194 immediately after our first petition. This is a sign of sincere friendship, this is the quality of a God-fearing person, this is proof of active zeal for the truth. May the Lord give you the full righteous reward, even if nothing happened from it! [Col. 1016] For it is not for the completion of works, but for the disposition towards them, praiseworthy or not, that God usually assigns rewards to those who do them. So, in one moment of time you acquired not gold and silver, but the indestructible treasures of heavenly reward. We also ask and urge you to persistently continue this work, so that you yourself acquire a rich treasure, and we, the humble, are rewarded with the sight of a bishop, or, better yet, so that the Church of God, pacified through your mediation, weaves great crowns of praise for you. Nothing more needs to be said. But since you ordered to explain what the condition [for communication with the patriarch] of our humility is, we will not falsely inform your great excellency, as if before the face of the Lord, who knows the secret: we have no obstacle to communication with the bishop, except for the matter of the steward, deposed according to Divine rules. And after he is excommunicated from priestly service, as before [this has already happened] by (90) the good will of God and the most holy patriarch and our pious rulers, for he is an economist and has an honorary title, we will immediately begin to serve together, and have fellowship, and stretch out our hands, without at all entering into the proceedings of his concelebration in the last three years for the sake of economy, not out of fear, but for the sake of benefit and salvation. Let the tongues of false witness be silenced, rising up against the peace of God and saying that if the steward is excommunicated from the priesthood, then we will find a reason for the deposition of our bishop, as he had already served with the deposed one, and then for the condemnation of the previous most holy patriarch 195. The lips that say such things are insidious; this is an invention of slanderers and haters who do not want the healing of the ailment that has befallen the Church. No, let it not be: we accepted and accept the previous patriarch, and therefore we will have fellowship with him until death; and the current bishop was and is accepted, for we offer prayers for him daily. Let the steward who married the adulterer be excommunicated from the priesthood, and then we, as explained above, will serve together with him, if he orders, in the Catholic Church, each according to his own rank. And if this comes true, then there will be joy in heaven, peace in our Church of God, the schism will disappear, harmony will clearly shine, our bishop will be crowned with praise so that this praise will pass on to subsequent generations. Our mighty emperors, together with their precious diadems, will be crowned with angelic praise: the priests will be clothed with righteousness, and even more so the venerables, that is, the monastics, will rejoice with joy (Ps. 132:9, 16). What and how great of a reward will our Lord receive? Is it necessary to say? Or better yet, what won't happen? What pleasant thing will not (91) settle? Let us add to this that [Col. 1017] the economist will be praised and glorified and will inherit great mercy for this both in the present century and in the future. We, sinners, will fall down and worship and give thanks, giving him in deed and word, as a bishop, his due above any man, in the proper way. To confirm what has been said, we present a lengthy written statement that after his excommunication from the priesthood, as before, if we do not immediately come and enter into communication, as written above, let the sentence be pronounced on us, whatever you please, and let us not be allowed to speak any more about this subject. So it is not an Angel, not a person, but the Lord Himself through us that draws, and motivates, and exhorts you. 33. To Leo, Pope (I, 33) 196 To the Most Holy and Supreme Father of Fathers, Leo, my lord apostolic pope, Theodore, the lowest presbyter and abbot of Studium Since God gave the great Peter, along with the keys of the Kingdom of Heaven (see Matt. 16:19), the dignity of pastoral leadership, Peter or his successor must be informed about everything that is being introduced in the Catholic Church by those who deviate from the truth 197 . So, having learned this from our ancient holy fathers, we, humble and humble, since now an innovation has been made in our Church, considered it our duty to convey this to the angel of your supreme blessedness through our most reverent archimandrite, brother and co-celebrant Epiphanius, and now (92) with our humble letter. Thus, the most divine head of all chapters, there took place, in the words of the prophet Jeremiah, a gathering of criminals and a gathering of fornicators (Jer. 9:2). For what was said there through idolatrous adultery is here proven by the affirmation of an adulterous relationship. Both rejected the Lord Himself: those by transgressing the Law, and those by transgressing the Gospel. And they did not stop there, having formed at the first meeting, through the acceptance of the one who combined adulterers and concelebration [with him], an unlawful gathering (παρασυναγωγή), according to the expression of the divine Basil 198; but, as if with the goal of acquiring for themselves the name of complete heresy 199, at another open council they anathematized those who did not agree with their lawless teaching, or, better, the entire Catholic Church, and of those who met them, they expelled one far away, and imprisoned others, again resuming persecution, according to local custom. And in their justification they rely on an impious argument: they claim that an adulterous combination is oikonomia 200; decree that Divine laws do not apply to kings; condemn those who defend truth and righteousness to the point of blood, [Col. 1020] like the Forerunner and Chrysostom. They proclaim that each of the bishops has authority over the Divine rules, notwithstanding the decrees contained in them; therefore, when one of the initiated persons has to be secretly or openly subjected to overthrowing rules, then by the power of the will he can remain not overthrown 201 . And the witness of these words is the one who combined adulterers, who, together with others, was subjected to various rules and openly serves with them. They call those who commit lawlessness, like oikonomia, both others and themselves saints, and anathematize those who do not approve of this, as alienated from God. The proof of these words is the local persecution. What needs to be said, blessed one, about this? (93) Are these not the apostolic words: and now many antichrists have appeared (1 John 2:18), if we, all people, have power over Divine laws and rules? Reporting this truthfully, we, the humble, offer to your Christ-like bliss the same appeal that the Supreme Apostle and the other apostles pronounced to Christ when a storm arose at sea: save us, Archpastor of the heavenly Church, we are perishing (Matthew 8:25). Follow the example of your teacher Christ and stretch out your hand to our Church, as He did to Peter: He to him who was beginning to drown in the sea, and you to the heresy that had already plunged into the abyss. Be jealous, we ask you, of your same-named pope 202 and just as he, at the emergence of the Eutychian heresy, rebelled in spirit like a lion, as everyone knows, through his dogmatic messages, so you yourself, I dare say, in accordance with your name, cry out divinely, or, better yet, roar in the proper way against the present false teaching. For if they, having arrogated power to themselves, were not afraid to compose a heretical council, although they do not have the power to compose an Orthodox Council without your knowledge, according to ancient custom, then it would be all the more just and necessary to remind your divine superiors with fear to compose a legitimate Council, so that the Orthodox teaching of the Church would reflect the heretical, so that your supreme dignity with all the Orthodox would not be anathematized by the new vain talkers and those who desire, having taken advantage of this adulterous council as a pretext for lawlessness, did not easily rush towards sin. Having announced this as befits our insignificance, as the lowest members of the Church and obedient to your divine shepherding authority, (94) we finally ask your holy soul to consider us as if it were your own sheep and from afar to illuminate and confirm us with sacred prayers, and even with instructions, then this would be a matter of your divine condescension. So Christ wrote to Abgar 203, and many of his subjects were honored to receive messages from the apostles and saints. This letter is from me alone, a sinner and in custody, [Col. 1021] because my father and servant is imprisoned, and the Archbishop of Thessaloniki, our brother, is also imprisoned on other islands. However, through me and together with me they say the same thing and fall at the sacred feet of your bliss. 34. To him (I, 34) 204 Equal-Angel, Most Blessed and Apostolic Father Leo, Pope of Rome, Plato, the recluse 205, and Theodore, presbyter and abbot of Studium It is truly a great thing for us, humble ones, and [worthy] of the highest gratitude, that we have been honored to receive from your apostolic beatitude a welcoming address 206 and an exposition of your sacred sayings inspired by the Spirit through Epiphanius, our co-servant and beloved son, and this at a time when we are imprisoned by evil-minded (κακόδοξοι) 207, and moreover, in such a way that we personally met the deliverer of the message. Therefore, we rejoiced, rejoiced, and praised the Lord, who in a wondrous manner bestowed the unexpected upon us, the unworthy, through your divine prayers, so that we almost imagined seeing your sacred features through these sayings. (95) You, following the example of Christ, called to us, the humble, and revived our spirit, strengthened our weakness, confirmed our weakness, as if anointing us with your consoling and edifying speeches that exceeded us, exhorting us to stand in the Orthodox faith unwaveringly, to the end, which may be done to us through your merciful prayers. We, insignificant ones, again considered it good, both first through this most faithful deliverer of our letters and then through Eustathius, his friend and our son, 208 and now to convey to you what is necessary. We, most blessed, held a national council, at which dignitaries sat and presided, a council for the violation of the Gospel of Christ, whose keys you received from Him through the supreme apostle and his successors to the predecessor of your most sacred head. And how will your godlike meekness tolerate hearing about this? Let's start with the Law and the Prophets. This is what the Law says: Do not commit adultery, do not listen to false testimony, do not take the name of the Lord your God in vain (Ex. 20:14, 16, 7). And Solomon: keep the adulterer foolish and wicked (Proverbs 18:23). And Malachi: the lips of the priest will keep understanding, and they will require the law from his mouth: for he is an angel of the Lord Almighty (Mal. 2:7). Let's move on to the Gospel. Whoever divorces his wife, it says, and marries another, commits adultery (Matthew 19:9); and again: what God has joined together, let no man put asunder (Matthew 19:6). And what is the difference between Law and Grace, we know this from the words of the Lord Himself, Who says: [Col. 1024] here He who is greater than the church (Matthew 12:6), then from the words of the Apostle, who says: he who rejects the law of Moses, without mercy in the presence of two or three witnesses, is punished with death, then how much more severe punishment, do you think, will be guilty of the one who tramples on the Son of God and does not consider the Blood of the covenant and the Spirit of grace to be holy ( Hebrews 10:28–29 ). (96) That's true. Those who did not obey their Lord's commands with an impious tongue called the violation of the Law and the Gospel, that is, the adultery of the former emperor, who rejected his lawful wife and took an adulteress, and even greater than this and the gravest iniquity, that is, the marriage of adulterers, as salvation for the Church of God, because during this sacred act false witness was uttered against God, and His name was used in an illegal act, and the crowns of victory in Christ were placed on the adulterers, with the communion of the Divine Gifts, which, as if they were not sacred 209, were desecrated by the one who combined the adulterers, turning out to be truly a messenger not of the Almighty God, but of the ruler of the world, Satan, and all those who assisted and deigned to participate in this crime together with the adulterer and the one who combined the adulterers, [called oikonomia] so thorough and pleasing to God, that those who did not yield and did not enter into friendship with them were collectively anathematized with imprisonment and other torments, as those who did not recognize this economy as a holy cause. By permission, but not by law Hear, O heavens, says Isaiah, and teach, O earth, that the Lord has spoken (Is. 1:2). We, the humble ones, [call] now to you: hear, great head of God, and heed what Satan has arranged. So, if this gathering and this anathematizing sentence took place both by the will and permission of God, then, obviously, not according to the Law of God, not according to the Prophets, including the Forerunner, who denounced adulterers; further, not according to the Gospel, contrary to which they organized their kind economy. For if they say that it is from Him, then one of two things: either they declare Christ to be a false teacher, Who in ancient times spoke through the Prophets and gave the Law, and now from Himself in the Gospel; or He is true, as indeed He is the truth itself, and they lie and undoubtedly turn out to be blasphemers and therefore are subject to the anathema that was pronounced against Christ and His saints, as those who recognized adultery, the combination of adulterers and the promotion of adultery by the wise deed of God and the saints. (98) It cannot be otherwise, for there is no partiality with God (Rom. 2:11), [and not as] these adulterers explain, claiming that His laws do not apply equally to everyone, but they recede before kings and receive a new meaning. Where is the Gospel of Kings? Truly they fell into extreme wickedness, not understanding that God does not look on the face of man, as the holy Apostle says (Gal. 2:6), and also that He, reproaching them through one of [Col. 1025] the prophets, says: You will not keep My ways, but you have become persons in the law: did not God alone create you? Isn't there one father for all of you? (Mal.2:910). And Solomon writes this: Hear, O kings, and understand; and further: for the servants of the kingdom of the Most High, do not judge the law, nor preserve the law, but walk below the will of God. It will appear to you fearfully and soon, as the most severe judgment will prevail. The Lord does not spare the face of everyone (Wis. 6:1, 4–7). On the other hand, they rejected the entire Gospel with their previous iniquities, the sacred and divine head, for one iniquity is enough to break the whole law; for all commandments are interconnected, so that with the violation of one, the others are necessarily violated, says Basil the Great, 210 declaring this not on his own, but from the words of Christ, Who says in the Gospel: whoever breaks one of these least commandments will be called least in the Kingdom of Heaven, that is, he will perish (Matthew 5:19). And blessed James says: whoever keeps the whole law and sins in one point, he becomes guilty of all (James 2:10). So, blessed one, they violated the Old and New Testaments by transgressing not the small, but the greatest commandments of the Lord, when, unfortunate ones, they set [their] law against the law of the Gospel, wanting to prefer the will of the kings to the will of God. However, different people want different things at different times. And through this destruction of everything, as if in the time of the Antichrist, and therefore what they call (98) oikonomia 211 will rightly be called the forerunner of the Antichrist. Is it even necessary to talk about breaking the rules? For when they have turned away from the Gospel, it is too late to take care of them. God through the prophet says this: I will give the key to the house of David for its frame, and it will open, and there will be no one who opens, and he will shut, and there will be no one who opens (Is. 22:22). They, as enemies of God, closed what He had opened, deposing the innocent, as it pleased them, and not God, and they opened what He had closed, exalting those who were subject to deposition by the judgment of God; in a word, they constantly disposed of the sacred rules at their own discretion and arbitrariness, like masters with servants and slaves. Such are the lawless and wicked enterprises and actions of the adulterous heresy. We, the lowest children of the Catholic Church, considered it necessary to convey this to you, our first apostolic head. However, it belongs to you to conceive and do what is pleasing to God, guided by the Holy Spirit both in other matters and in this; deign also to deign us to receive your own spoken and God-written message, following the example of the saints who were equally zealous with you, just as now we have received your rich gifts and blessings that exceed our dignity. [Col. 1028] The same brother Epiphanius informed us, most divine head, that he received from you a remark regarding the heretics Barsanuphius, Isaiah and Dorotheus, whom we supposedly take for Orthodox. We were quite amazed that we, the humble ones who suffer for Orthodoxy, still endure thanks to heretics. Let all mouths that denounce and slander us be stopped! We are Orthodox, although in other respects we are sinners, most blessed, but in this we do not make any deviation from the apostolic faith, we accept every truly recognized Ecumenical and Local Council with the holy rules set out on them, we turn away from every heresy and heretic and anathematize them. Anathema to Barsanuphius, Dorotheus and Dositheus, who were anathematized by Saint Sophronius 212. (99) If there is anyone else of the same name, also a heretic, with a similar heresy or another, whether a bishop, an ascetic, or whoever he may be, let him be anathema. And whoever, in due time of necessity, does not anathematize every heretic, may his fate be with them! For we are clean from all heretical wisdom through your most sacred prayers, Most Holy One. We also inform you that although this was not explained in our letter sent with our brother Eustathius, we wrote to your holy head through Epiphanius. Epiphanius did not lie, and it was like this: we really handed him the letter 213, and then, out of fear of the emperors, we erased it; he, understanding the [remaining] icons, joyfully brought it to your holy feet after our exile. This is truly the mouth of our humility and the word poured out from our heart. Let not your holy soul suspect anything shameful in this fellow servant of ours, who is very faithful in everything. Our brother and Archbishop of Thessaloniki accepted the greeting of your beatitude with open hands of heart and through us respectfully greets your most sacred head. 35. To Abbot Vasily (I, 35) 214 Basil, the most reverent abbot and archimandrite of Rome, the humble Plato, the recluse 215, and Theodore, the lowest presbyter and abbot of Studium We, the humble ones, expected to receive a letter from your fatherly reverence, like the earth thirsting for its rain, and, having lost hope, of course, we grieved. But when they learned (100) the reason from Epiphanius, our most beloved and faithful son, and precisely that [this happened] out of necessity, and not out of contempt for us, humble and very fond of your piety, they left the sorrow of their hearts and received sufficient joy. He informed us that you remain the same in your affection and love for us and even showed even more kindness in different ways. The story about jealousy [Col. 1029] according to the piety that is inherent in your holy soul, he occupied all our ears. Blessed is the Lord of hosts (Ps. 23:10), who has placed you in the first of all cities as a divinely illuminated lamp, spreading the word of life through an abundance of good deeds, who has given you a tongue that freely proclaims the divine truths of Orthodoxy with sublime preaching! That is why we ask you to help our Church both with your own strength and through mediation before the Most Holy Apostolic [throne]. For your courageous intercession for the word of truth serves as a support for the Church in heaven, and your zeal usually always arouses the entire universe to a fiery confession of our faith in the Holy Spirit. Therefore, let your reverence imagine what a basis this is for you to strive for piety and what praise from God with worthy rewards for His protection and confession; preserve it and do not cease preaching it, our most divine and venerable fathers. For this purpose, we again sent the brother who bows at your feet, Epiphanius, so that he would inform us about our circumstances, how good they are, through your holy prayers, how we, sinners, rejoice and are content in the midst of persecution and in prison, so that we dare to say: for the sake of Christ it has been given to us not only to believe in Him, but also to suffer for Him (Phil. 1:29), so that he will dispose you to the most zealous prayer for the strengthening of us, the weak, and for the common benefit, which we are talking about, and for the third time we are asking you, the most holy ones, not for us to be freed from imprisonment, for we do not consider this dishonor, but for the greatest glory that exceeds our unworthiness, but for the common benefit to be achieved, although we are among the last. For everywhere we must, as the Theologian says, prefer what is useful for ourselves to what is useful for many 216. But it would be useful, which is (101) our goal and desire, that they should be condemned by a council from the supreme apostolic throne, as it was from ancient times and from the beginning, who formed a council against the Gospel of Christ and anathematized those who held it and did not accept adultery and the combination of adulterers and an adulterous congregation, as an economy allowed by the saints, which [and] affirm adulterers, while calling the lawless saints. For none of the saints had participation with an adulterer, did not marry adulterers and did not partake of the Divine Gifts, while they taught not to give such people either blood or fire, even if they were kings. Moreover, they insulted the Divine Himself during the wedding ceremony and uttered anathema against Him by anathematizing those who adhere to His law. If this does not happen, then we finally ask for your strong prayers, a strong union of love, powerful answers, which, of course, you will not refuse to do to console the faint-hearted and strengthen [Col. 1032] the weak, our most holy and beloved and ever-honored fathers. I firmly hope, beloved children, that you are leading a peaceful and God-ordained life. Therefore, I will turn my speech to the most necessary. What is this? When we reveal their wicked teaching and show the reasons why they anathematized us along with others, it will be completely revealed that they are not just some heretics, but apostates from the Gospel of God, cursers of the saints and violators of the rules. First, they act against the Old and New Testaments. Do not commit adultery, says the Law, do not take the name of God in vain (Ex. 20:14, 7); there shall be one law for Jew 217 and for stranger (Exodus 12:49). Then the Gospel, (102) or Christ, says: You have heard that it was said to the ancients: You shall not commit adultery. But I say to you: do not look at a woman lustfully (Matthew 5:27, 28); and one more thing: whoever breaks one of the least of these commandments will be called the least in the Kingdom of Heaven (Matthew 5:19), that is, he will be cast into fire, as the fathers interpret 218. And these, it’s scary to hear, adultery, prohibited by Law and Grace even before looking with desire, violation of not a small, but, one might say, the first and greatest commandment in life and, moreover, the use of the name of God not in vain, but with such a lawless and wicked action, that is, the use of the name of God in the combination of adulterers, the communion of the Mysteries of Christ and a wedding contrary to God, committed by the culprit of adultery, the devil and his minister, called God's economy, good and saving for the Church. What will the Antichrist demand? Let us block our ears, brothers, so that we do not somehow perish from this blasphemy. And to justify themselves, they say that in relation to kings one should not pay attention to the laws of the Gospel. Here is another foreshadowing of the Antichrist! What does it mean: there will be one law (Exodus 12:49)? What does it mean: the most severe judgment is for the most advantageous (Wis. 6:5)? What does it mean: God does not regard the face of man (Gal.2:6)? Who is the legislator for the king? 219 If there is a subordinate after a superior, then the Gospel laws will not be for subordinates. For if [these laws apply] to him, then to them, so that, being subject to one law and legislator, they should be obedient and peaceful. If they do not treat him when he wants, he may not want to observe any of them, but they are treated, then one of two things: either the king is God (for only the Divinity is not subject to the law), or there will be anarchy and discord. Truly, where there is not one law for everyone, how can there be peace when the king wants one thing, for example, to commit adultery or heresy, and his subjects are commanded not to have participation with an adulterer, not to participate in heresy and not to transgress anything committed by Christ and the apostles? And how is it not clear from this that the Antichrist is already at the door? After all [Col. 1033] adulterers will not dare to say: “Can’t the king do and command that the people submit to what he is doing lawlessly?” In these words the Antichrist fully appears (103). For this one, being a king, will demand only what he wants and what he orders; and there will be no difference between him and his predecessors, except that he will desire and demand not what they both [before] and now would desire. The same arbitrariness was shown by the bishops at the council. And how can anyone who is sensible and does not like controversy agree that this is really so? Could there be anything worse than this heresy until the very appearance of the Antichrist? I don't think it has arrived yet; but, having begun from now on, it will reach its end at that time, and those who will fall now would have fallen if they had existed then, and those who by the power of God will stand in the struggle would have been in those days the conquerors of the Antichrist through death with Christ. There are few that can stand But, oh human disaster! How the rear has now [already] been turned! How we show what we will be! Therefore there are few who will stand; therefore, Elijah and Enoch will be (we do not know whether there will also be a Theologian and Evangelist) 220 helpers of human weakness, primates and victorious in the confession of Christ; therefore, the days of that calamity, which is destroyed by the appearance of Christ, will be shortened (Matthew 24:22). You who understand, stand, do not deny Christ from now on, for the present is the beginning of what will be then. The second does not require a lengthy explanation, becoming clear from the previous one. For those who anathematized those who do not accept the combination of adulterers and the adultery of the emperor and the iniquity of all who were and took part in it as holy oikonomia, what else did they do but anathematize the saints, and first of all the Forerunner and, it is fair to say, although it is terrible, the Lord of saints Himself? For He, without a doubt, forbade this, does not accept and does not approve, but greatly threatens with inevitable judgment even the one who has communication with an adulterer, not so and so, but with anyone, no matter who he is: king or nobleman, small or great. Let there be one law, says Scripture (Ex. 12:49), and we have received one Gospel; and whoever would change anything in this Gospel, even if he were an angel from heaven (Gal. 1:8), your position is quite solid. Is the Emperor greater than an Angel? Is not the ruler of the world greater than all the demons and people who rule in a worldly way (104) and not in a Divine way? 221 And yet, what does the apostle say? Let there be anathema (Gal.1:8). Angels do not dare to change, and if they change, they do not remain unanathematized, like the devil and his apostate society; How can any person who is in the flesh, changing and making innovations, and especially such innovations, not be a stranger to God? Meanwhile, whoever does not accept what is forbidden by God (for the speech must begin again from where it deviated), by the sentence of the adulterers, or, better yet, the Antichrists, he is already anathematized. If [Col. 1036] about the Lord they say, like the Jews, that He casts out demons by the power of Beelzebub (Luke 11:15), then what [will they say] regarding His servants and servants? They either recognize them as having disobeyed the laws of the Lord in their oikonomia, placing the combination of adulterers and communication with adulterers in equal force and on an equal basis with oikonomia, and therefore they anathematized the saints as lawless and transgressors of the commandments, for which, of course, they themselves should be anathematized; or, recognizing them as guardians of the laws, they, unfortunate ones, anathematized themselves, and not the saints, appropriating to themselves the name of saints in what they called oikonomia when combining adulterers; through this they again anathematized the saints as if they were not holy, because, in their opinion, those saints who, if possible, observed and observe oikonomia when combining adulterers and communicating with an adulterous ruler, and those who do not accept their oikonomia, which is conducive to adultery, and do not follow in their footsteps, are alien to God, lawless and violators of the commandments. Devil, heresies and Antichrist So, from which side you wish and to which word of these wicked people you want to pay attention, delve into it, prudent one, and you will be surprised when you see and find an abyss above the abyss of wickedness. For heresies do not directly reveal all their wickedness, but some of them have completely departed from the Gospel, and others, hiding behind some sayings of the Gospel, invade along with them, presenting themselves as not contradicting the Gospel broadcasts, but apparently advocating completely for them, giving them one and not another meaning and thus attributing ambiguity to the Divine sayings; and since they deviate from right understanding 222, they are called heresies 223. But here there is a clear departure from the faith, since they do not err in understanding, but say: “And Christ said so and the law says the same, but in relation to kings it should not be so, and the Gospel is overcome” 224. Look how the beginning matches the end. Since the incarnation of Christ (105), heresies began that were alien to the Gospel 225. Then the devil, repelled little by little by the prospering grace, began to invade covertly under the guise of the Gospel itself, giving rise to iconoclastic heresies, covering his poison with Scripture and its very sayings. When he saw that people were listening to him and the time of the end of the ages was already approaching, he began from now on, as in the beginning, to kindle hatred against the Gospel itself, in order to more conveniently meet the Antichrist in whom he would dwell, in whom all his cruelty and disgustingness would be revealed and whom the Lord would soon kill by His appearance. What can I say about the third? Those who dared to openly violate the Gospel and anathematized those who did not want to violate it, will they care about the rules, although sealed by the Holy Spirit and although by definition [Col. 1037] they decide everything related to our salvation? For they do not have the priesthood, sacrifice and other means of healing our mental illnesses. However, why am I talking about rules and making a distinction? Talking about them and about the Gospel of Christ is one and the same. For He Himself gave the keys of the Kingdom of Heaven to the great Peter, saying: whatever you loose and whatever you bind, both will happen (Matthew 16:19); also to all the apostles: receive the Holy Spirit; Whose sins you forgive, they will be forgiven; on whomever you leave it, it will remain on him (John 20:22–23); and accordingly transfers power to their successors, if only they do the same. Therefore, Basil and the saints equal to him accepted these rules as apostolic and followed them, without changing them at all, but supplementing them as needed. And these in fact turn out to be new false apostles, when completely not according to the established rules of the saints, but contrary to what was decreed from them, each of the bishops sometimes acts according to his own arbitrariness and decision, permits what according to them cannot be allowed, and binds what according to them cannot be bound. This you can see done every day. The Holy has been desecrated, and the adulterous cathedral openly and secretly serves as a support for sin; the one who cannot be deposed is deposed and the one who is deposed is ordained; the one subject to the deposing rules is allowed (106) to perform sacred services with impunity, and the elevation is carried out according to the command of man, and not according to the determination of God and the rules. But, alas for me, how sad it is to depict all this! And who among those who have a sensitive heart will not grieve and sigh? And what mind, looking and delving into this, does not recognize that this heresy has departed from Christ? However, why should I express everything that is on my mind and exceed the limits of writing? What was said by itself is obvious, not embellished, not difficult to understand, because, on the one hand, I do not have the ability to speak highly, but I am very ineloquent, taciturn and ill-informed, having this very thing through the prayers of my and your father in common; and on the other hand, because some of you cannot understand the abstract presentation of heresy; Moreover, the word of truth is simple, and this heresy is obvious, alien to dogma and understandable to a child. To whom God has spoken, his speech is short. They do wrong, and anathematize those who do right. May the Lord give you grace in everything, beloved children! 37. To Joseph, Archbishop of Thessaloniki (I, 37) 226 Now your letter sent to me, filled with your humility and wisdom, love for me, the unfortunate one, and your praise that exceeds my dignity, my blessed brother and father, contains pure [Col. 1040] and unmixed truth, shining far from your light-like soul. Having joyfully accepted it, I thanked Christ, who fulfilled my desire, the Giver of all good things. And how not to thank? You, enriched with knowledge and zeal for what is due and, moreover, a true son of a common father, think and act in accordance with us, the lowest! This is good: for me, when I listen, the consent of both of us is especially desirable. Through it, the ray of truth shines more clearly, and the deceit, or, better yet, the nocturnal flicker of those who oppose it, is weakened and darkened. However, having found in (107) letters the division of what was necessary, forgive me, I was amazed. For this division is not necessary, but contingent, which is divided into three 227: greater, equal and less. And the first [is divided] into the present and the future; then the present is divided into the constant and the happening, and the happening is divided into the subject and the predicate; what often happens turns into what exists, and this into what is necessary; but [the subsequent] does not go back [to the previous], although it also comes from it. For if something is necessary, then it is no longer accidental, but something that often happens, passing into the existing, becomes necessary. For example, “every person is a grammarian” and “some person is a grammarian.” The first is accidental, for it can be; and the second is necessary as soon as it actually exists; upon his death this necessary reality ceases; it is, so to speak, if it exists, that is, as long as it exists. But there is something else that never changes compared to what it is, for example, eternal goods, the Angel and the soul. So, we have achieved what we were looking for: someone who has fallen under the rule regarding the accidental can sometimes be punished for other unfortunate deeds of this person according to the rule established regarding the necessary; and the one who fell to the latter cannot be by chance; this is no longer allowed and is tantamount to the impossible, for everything impossible in the opposite sense is the same as the necessary; for example, it is necessary for the sun to shine, and, on the contrary, it is impossible for it not to shine. If it did not once shine, as your holiness says, precisely during the suffering of Christ (Luke 23:45), I don’t know how it happens at night, then these are miraculous, extraordinary, not ever-present phenomena, but supernatural or prenatural, and, firstly, this happened during the House of Christ, and secondly, during the current lawlessness, which occurred not in a hidden place and not in passing, but clearly and is accepted in itself in the law by a conciliar act and the expulsion of those who defend the truth, as if for a crime of any of the Divine rules or, more fairly, for a grave and impious heresy. (108) Oh, the insolence of those who are responsible for this! But just as they are threatened with condemnation for contempt for the Divine laws, or, better, the Gospel and all the rules, so it is dangerous for us, the humble, to ignore anything that is proper. What kind of economy can there be in relation to those who serve together with those who combined adulterers and presided over the council that approved adultery, as the divine Basil said? [Col. 1041] For he says that sometimes those who have withdrawn along with the disobedient, if they repent, are accepted into the same rank 228, but not from us, even if they repented, but from those of equal rank, according to the expression of the divine Dionysius 229. I leave the rest to your prudence, which can holyly see through what is hidden from us. Praise God for the liberation of the brothers, if this is fair. Praise be to God and for your God-given patience, my brother, in the cruel grief from the people there, who were not circumcised in the spirit. Do not leave me with a constant reminder that awakens me, sleeping, still in need of the sacred prayers of everyone in general and especially our father and yours. I learned that you, by the grace of God, compiled a certain work 230, and I would like, if you allow, to read it for benefit. How I rejoiced even now, having read your letter, my beloved son, not so much because the door is more open for you to communicate with your brothers, although this is desired, but because of God’s grace of the word, with which you block the unbridled lips of heretics! So, may the Lord add to you the word of knowledge and wisdom to convict the defenders of wickedness, so that (109) you can justly sing along with the divine David: My mouth was opened, and the Spirit was drawn, for I have not forgotten Your commandments (Ps. 119:131, 176). The raging adulterers, on the contrary, by their deeds seem to pronounce the following words of Scripture: Depart from us, we do not want to lead Your ways (Job 21:14). For if they had known, they would not have violated the commandments of the Lord and, having violated them, would not have collectively recognized these crimes as saving for the Church of Christ, anathematizing those who do not approve of this. Such a teaching is so wicked that it not only violates the Holy Gospel, since by violating a part the whole is naturally violated, but the very Economy of Christ is abolished, since they are opposite to one another. And that the combination of adulterers, which they called saving oikonomia, is opposite to the Divine Economy 231 aimed at the destruction of sin, this is obvious to everyone. However, this adulterous council is also filled with other crimes, which Brother Euprepian will tell you about if you happen to see him again. Violation of a part violates the whole Be healthy and have courage, my son, repelling the invisibly attacking [demons] from both sides with the power of faith, fear of God and love. For when they, attacking from the outside through the heresies they produce, are repelled by Orthodox judgment, then the insidious ones attack from within, trying to steal the spiritual treasure. Let us get rid of their trap by raising our hands to God, with the help of the prayers of our common father and all the pious, I and you and all our brothers! [Col. 1044] Hegumen Avlita (Αὐλητοῦ) plays the flute (αὐλεῖ) 232, but something incomprehensible and inconsistent with the Holy Spirit; his words that he is looking at Rome are a cover for weakness and false justification in accordance with the present circumstances. And what he says about Sava and Theoctistus, the most pious monks, and that both are done in Rome, is unfair. For they insisted that bishops converting from the iconoclastic heresy should not be accepted in their degrees, and not all, but the main and highest leaders of the heresy, according to Saint Athanasius, 233 which is not unfair. (110) But when the council meeting at that time decided to accept everyone, following the example of the Fourth Holy [Ecumenical] Council, they also agreed, because nothing necessary had been violated 234 . Regarding the Simonians, no announcement was made at that time, since this matter was considered after the council. And when it was considered, then... firstly, penance for one year and more than 235 (oh, boldness!) with the help of some monks, whose names I will not name. He issued 236 a ruling on the abolition of lifelong defrocking (τής καιρεσεως), so that those who were deposed by God through the Supreme Apostle Peter could again become priests of Christ. Since those who were of the same mind with Savva not only did not agree to this, but also entered into an argument with him, what does this one do? He corrects evil with good: he denies that he did not impose such penance and did not accept those who ordained and ordained for money. But by saying [this], he is exposed by the then empress 237, to whom he was keen to impose lawless penance. The day of the Epiphany of Christ has arrived; They came on this day and were subjected to penance, having fulfilled their punishment, and demanded permission; he refused, but the empress insisted on accepting them. The Patriarch again replaces good with evil: he openly serves with them on that very holiday; of course, not against his will, but voluntarily, since he served, having the opportunity not to serve with those deposed, although others will say that he could not do otherwise. This is where the disagreement between those who were of the same mind with Savva arose; hence the permission received force, exceeding the Divine rules. Rome did not approve of this, let it not happen! but he recognized the council itself not as Ecumenical, but as Local and correcting the own mistakes of those here. For those who sat were not representatives of other patriarchs, this is false. The Romans were sent here for a different reason, not for the council, therefore, as they say, upon their return they were deposed by the one who sent them, although they were justified by coercion. Others, the eastern ones, were convinced and carried away by the locals, and were not sent by the patriarchs 238, because (111) they 239 did not have this in their thoughts, or only later [were recognized as sent from them], precisely out of fear of the people; and the locals did this with the aim of further inducing the heretical [Col. 1045] people to Orthodoxy by the fact that an Ecumenical Council was actually convened. If you say why we did not oppose then and why after the council we accepted ordination from Mr. Tarasius, then in our justification we say to you and to everyone that, on the one hand, we were subordinates and then did not know what became known to us later, and on the other hand, we had a good reason in the words of Tarasius that he would not have prescribed penance, nor would he have served together with any of such people, if he had known, he would have deposed them. Although in reality it was not as it appeared; but we, wanting agreement, were content with what was said, judging that in a doubtful matter it is necessary to more leniently incline towards peace, as [Gregory] the Theologian says in one place 240; and at the same time because he was approved for Orthodoxy and for his courageous zeal for it by other churches. I outlined this to you, my son, so that you would know what is proper and what those who were of the same mind with Savva had and have a reason to disagree with him for this reason, and not for any other unreasonable reasons. For just as we, on the basis of the review that he does not accept such people, but also deposes them, had communication with the patriarch, so they, on the basis of what was done, clearly rightly defend the Divine rule. And, of course, there is no one who could object to them in this matter, even if they said that Tarasius accepted those ordained for money to adapt to the circumstances, even if Peter and Paul had appeared. For they themselves have decreed such a rule and they themselves say: but even if we or an angel from heaven should preach to you a gospel other than what we have preached, let him be accursed (Gal. 1:8). 39. To Abbot Theophilus (I, 39) 241 (112) I wanted to quickly send a letter to your holiness, but I did not find a convenient way, being kept under strong guard. When the good God was pleased to provide both the method and the [suitable] person, then I, humble, fulfill my desire, greet and embrace you, my spiritual father, whom I truly love very much. For having separated us physically, the leaders of this age have not yet dissolved our unanimity and disposition towards each other according to God, but have strengthened them even more. For I am sure that your Reverence loves us, unworthy, and adamantly remains in the Orthodox and God-pleasing confession, on the basis of how you, both before and after, showed yourself before God and people, so that you chose, together with us, the humble, persecution for piety, although the rulers did not want this, fearing to expel and imprison many and hoping by this, as it were, to convince the world that disagreement with them is limited to us alone, and others there are no opponents; Meanwhile, there are many of them in their power, although they hide out of fear or [Col. 1048] according to adaptation to circumstances, so that one can repeat the words of the divine David, who cries: I will count them, and they will multiply more than the sand (Ps. 139:18). None of the saints violated God's law Truly, this wickedness is not small and not secret, but very great and obvious to those who have understanding. They, His Holiness, perverted the Economy of Christ, as much as depended on them, declaring the violation of the Gospel through the combination of adulterers and adultery as economy 242, saving for the Church, and anathematizing those who did not approve of this. They violated the Gospel by transgressing one commandment, declaring this crime to be, as it were, God's economy. For if he who keeps the whole law, as it is written, and sins in one thing, he becomes guilty of all (James 2:10), but they who committed the fall, or, better yet, the fall (the adulterer and who combined the adulterers, the accomplices of the adulterer and all who took part in the adulterer, because it is impossible to separate from each other those who committed and those who were carried away by them) are called not guilty, but stewards (113) of God, then He who declared [such people] guilty lied, and the saints become alien to the stewards of God; because none of the saints transgressed the law of God and one who transgressed cannot be called a saint. They believe in this crime an unchangeable dogma, like the law of God, and anathematize those who do not take part in this with them. But the saints in heaven and on earth, of course, do not promote adultery. So, it is obvious that by violating one Gospel commandment they not only perverted the entire Gospel, conciliarly recognizing this violation as saving economy for the Church and decreeing, as much as depended on them, the unchangeable law that when every commandment is violated, this violation occurs, and together it is called oikonomia, but they also anathematized the saints who do not approve of this, for along with them God does not approve. However, why talk a lot about something that even a letter cannot contain? A grave false teaching has been declared in our Church. This adulterous heresy, together with the perversion of the Gospel, also violated the Divine rules, recognizing the adulterer deposed by them as innocent; for when they despised the Gospel, it would be a waste of time for them to worry about sacred rules. Greater threats for associating with heretics I considered it necessary to remind your fatherhood of this along with my greeting, so that you, knowing that this is a heresy, avoid heresy or heretics, so that you do not have communication with them and do not remember them during the Divine Liturgy in your most sacred monastery; for great threats are uttered by the saints to those who participate with heretics even in eating. If your Reverence asks why we ourselves did not say this before being taken into custody, but also commemorated those who ruled in Byzantium, then take note of the fact that there was no council at that time and this wicked teaching and anathema was not pronounced. Previously, it was unsafe to separate completely [Col. 1049] from the wrongdoers, but perhaps only avoid open communication with them and, according to proper economy, remember them for a time. When heretical wickedness was openly revealed during the council, now you should be careful, together with all Orthodox, to speak boldly, without having communication with false teachers and without remembering any of those present at the adulterous council or sharing his way of thinking. Truly, reverend father, you, Theophilus, who lives in everything according to your name 243, should love God in this too. For Chrysostom, with a great and loud voice, declared not only heretics, but also those who enter into communication with them, enemies of God. And if your strength does not stand, then who (114) will be saved? If the one who, before the complete discovery of the heresy, dared by the power of God, like a saint, begins to deviate now, after the discovery of the heresy, then how will anyone else dare to raise a voice? If the monastic order does not consider everything to be loss (Phil. 3:7), that is, monasteries and everything in them, then how can a layman leave his wife, children and everything else? Church of God of the Three Orthodox Therefore, I remind you, as the least brother and son: let us not remain silent, so that the cry of Sodom does not occur among us (Gen. 18:20); Let us not regret the things below, lest we lose the things above; Let us not give temptation to the Church of God, which may consist of three Orthodox Christians, according to the definition of saints (Matthew 18:20), so that we do not be condemned by the judgment of the Lord. It is not for my own sake that I, the accursed one, say this, for for me, although it is bold to say, to die for the truth is gain, joy and life, if we are strengthened by your sacred prayers, but for the sake of the long-standing and spiritual love between us and for the sake of common good. Truly, if the Son of God, the Lord and Master of all, offered Himself as a sacrifice for all to God and the Father, then how should we and what should we not be obliged to endure and endure for His sake, especially those who are monastics and crucified by renunciation [of the world], who have truly and in vain renounced? One should not judge deeds by outward appearance, for many put on masks and are not what they appear to be, but by deeds' appearance. So, let those who belong to the monks at present show this by deeds. And the monk’s job is not to allow the slightest innovation in the Gospel, so that, having given the laity an example of heresy and communication with heretics, he would not be held accountable for their destruction. I have said a lot of unnecessary things about this subject with the permission of the high humility of your holiness. You, my father, pray and beg for me, weak and sinful, but who loves you very much. He who is in custody with me 244 also greets you and asks for your prayers. 40. To the child Naucratius (I, 40) 245 (115) Again you are in another prison, beloved son, but this is again a shame for the dishonest heretics, [Col. 1052] and for you an increase in heavenly rewards and honors. Therefore, for them I sigh and cry, but for you I rejoice and give thanks. Are you not made more tested by being imprisoned a second time, like gold twice burned in a furnace? Be strong, my holy son, and appear before the Sovereign Lord, pure and undefiled, a truly useful vessel, fit for every good work (2 Tim. 2:21). Bear with patience the unusualness of your second guard, I will not say abbot or priest, for no servant of God or monk will assist in military affairs or even have communication with such a servant. However, let me know how he treats you; for, I think, he is more hostile than before. But is it so or otherwise, my son, stand courageously, alleviating sorrows with joyful hopes and taking advantage of solitude to acquire dispassion for yourself by turning your gaze to God alone, looking at you, and by uniting [with Him] constantly, contemptuously rejecting the unprofitable thoughts introduced by the sower of tares (cf. Matt. 13:25). As for your desire that I answer in detail about heresies and baptisms, this exceeds the measure of the letter, and moreover, it would be unnecessary to expand on what the God-bearing Epiphanius examined and described like none of the fathers 247. Therefore, read his holy book about them and from it you will learn what you want to know. Good Euprepian will give it to you. I will answer briefly about those being baptized. (116) The judgment about them is threefold. The Marcionites, the Tascodrugitians 248, the Manichaeans and the like, up to the Melchisidecians, are baptized, a total of twenty-five heresies 249. The Quartodecimani, Novatians, Arians, Macedonians, and Apollinarians in all are anointed with the holy oil. They are not baptized or anointed, but only anathematize their own and all other heresies, the Meletians, Nestorians, Eutychians and the like, up to the present heresy; I do not indicate their numbers now, because the heresy of the acephalians falls into many parts, and the letter would be too long. Regarding what you said, the rule does not discriminate, but definitely states that those ordained or baptized by heretics can be neither clerics nor faithful; take into account that the apostolic canon calls those heretics who are not baptized and do not baptize in the name of the Father and the Son and the Holy Spirit 250. We learn the same thing from the divine voice of Basil the Great. He says that “heresies are those that are completely rejected and become alien by faith itself; schisms are those that, for some other ecclesiastical reasons and on issues that can be corrected, disagree among themselves; and unlawful assemblies are assemblies constituted by [Col. 1053] disobedient presbyters, or bishops, or ignorant people." He himself, giving one example of the first, says to Saint Amphilochius: “What is the reason for accepting the baptism of them [the Pepusians], who baptize into the Father and the Son and Montanus or (117) Priscilla? Those who were not baptized were those who were baptized into something that was not handed down to us.” Therefore, the rule and fathers, as the divine Basil says, called them and others like them heretics. Further, Saint Basil gave an example of the second: “the Kafars are among the schismatics” 251. If you say why these and all those who follow are called heretics, then we say and understand it this way: the first are heretics in the proper sense, because they impiously teach about the very essence of our faith in the Trinity; the latter [are called heretics] because of their abuse (κατά κατάχρησιν) [of this word] and because they are derived from the former. They profess both faith and baptism in the Trinity, preserving the special properties of each Hypostasis, and not just the one common to the three, although they heretically teach otherwise. The example of the third is also given by the saint [father] himself: “For example, if someone, after being convicted of sin, is removed from the priesthood and does not submit to the rules, but arrogates the chairmanship and priesthood to himself” 252. Just as the second are co-named with the first, so the third are co-named with the second. Thus, the Meletians, who were carried away by the schismatic Meletius, are called schismatics by the ancients, although they do not adhere to false teachings; for they, anathematizing their own schism, are said to have been accepted by the Catholic Church. In general, heresies are like some kind of chain woven by a demon: they hold on to one another and all depend on one head of wickedness and atheism, although they differ in name, time, place, quantity, quality, strength and activity. Likewise, one and the same body consists not of just one member, but of many, and their actions on each other, forces, properties, relationships and meanings are different. Regarding your other questions. To the first of them, about an Orthodox presbyter and, however, out of fear of persecution, remembering a heretic bishop, I answered you before, however, and again [I will say]: if he does not serve together (118) with a heretic and if he does not give communion to them, then he should [be allowed] to the common meal, psalmody, blessing of food (and then according to oikonomia), but not to Divine Communion. It is imperative to investigate when heresy prevails, and, having accepted a confession, be content with it, unless it is clearly false. For I can tell you that we learned from the fathers not to investigate at a time when heresy is not rampant, and regarding persons who have not been clearly condemned. Nowadays, it is rare to find a presbyter who does not have contact with and communicate with heretics. [Col. 1056] The second question about a Christ-loving person inviting him to serve an all-night vigil in his chapel: should he serve in it and with whom? You need to agree and go and sing together, of course, if the inviter and the singers are Orthodox, both of them are wary of communicating with heretics. It is also necessary to serve in a chapel if the owner certifies that a heretic has not yet served in it. For it was said earlier that it is necessary to investigate everywhere because of the rampant heresy. Third: if one of the Orthodox takes over a church from someone, and meanwhile there is a custom there for people to gather once or twice a year and commemorate a heretic at the liturgy, then singing there, if necessary, can be allowed, but serving the liturgy is not. And if it is possible to stop this custom, then the liturgy should be served. Fourth: if there is a church in which the celebrant commemorates a heretic, and the Orthodox has a consecrated altar on the shroud or on boards, then is it possible to lay it in the same church, in the absence of the one commemorating, and serve the Orthodox on it? You should not, but it is better, if necessary, [to serve] in an ordinary house, choosing some clean place. Fifth: if on the way an Orthodox Christian happens to be invited by some priest or layman to a common meal and there is a time for singing, then what should he do? I said and will say again: when heresy prevails and is not defeated by the Orthodox Council, then it is necessary to investigate both at Divine Communion and at the common meal, and in this regard there is no place for either shame or slowness. To simply accept bread from someone does not require research, just as to accept a treat from him, perhaps in private, and receive lodging for the night; of course, if he was not previously known (119) for heresy or moral depravity. But regarding other things, it must be investigated by necessity. Sixth: if an Orthodox Christian meets a church on the road near a village or town, should he pray there or even stop, avoiding entering the shelter of the laity? You should both pray and stop if she is alone; but even in the house of a layman or a priest, as has been said, if necessary, in the case of a late hour, one can equally stop and eat food in private, without examination, and accept what is needed, unless, as I said, the one receiving it is not previously known to the one being received as belonging to the ranks of the wicked or lawless. And without necessity, it is not good to accept what is said as it happens, but you need to explore and stop with an Orthodox Christian and, if necessary, take from him what you need for the road; for thus commands the Lord through his saints. You answered well to the presbyter and abbot that those who are now ordained by [the bishop], who turned out to be a heretic, were excommunicated from the priesthood, although he said that the council was bad and we perished 253. For why does he, recognizing this, not flee from destruction, turning away from heresy in order to be a bishop of God? Then his ordinations will immediately take place [Col. 1057] accepted. Or why, during the reign of heresy, did the abbot send the brethren for heretical ordination? So, if the one who ordained had corrected himself, then they could immediately perform sacred acts, and since he is in heresy, remembering a heretic, then, even if he said that he had a sound way of thinking, it is impossible for those ordained by him to be true servants of God. If the spirit of zeal for God is inflamed in the abbot and he wishes to receive the crown of confession, then let him not serve in the church in which he presides, and do not remember him as a bishop; and blessed is he, being an example of salvation and many others. When an altar is placed in the same church, there is no obstacle to serving there. What I forgot to note above, I will remind you here. When Saint Basil speaks of those who participated in illicit gatherings, that sometimes those who are in the [church] degree, and those who have apostatized (120) with the disobedient, if they repent, are accepted into the same order 254, then let not your piety think that these words contradict the apostolic canon, which reads: “If anyone, belonging to the clergy, prays with the deposed, as with cleric, may he himself be deposed” 255; but let him remember that, just as the fathers established the distinction between heresies and schisms, so according to the sequence of thoughts it is distinguished to whom the rule that irrevocably overthrows applies, namely to the one praying together with the deposed one, and not to the one participating in an unlawful gathering; for he knows that he is praying together with the one who was clearly deposed, and therefore rightly he is immediately deposed, as having acted indifferently and not obeying the rule, and this one, since he did not consider the one to whom he was carried away by the crowd to be deposed, “if he repents, he is accepted into the same rank,” says [the Holy Father]. In the words of the saint it is often added that even the repentant is not accepted into the same rank 256. Moreover, these words are spoken conditionally, but the apostolic canon speaks decisively and unconditionally 257. That the falsely named Christopher 258 again returned to his vomit (2 Peter 2:22), I was not at all surprised by this, knowing his instability and inconstancy. And that Clidonius endured imprisonment and scourging from the wicked for only one day for the truth, I was quite surprised at this. If he has stood firm until now by the power of God, then it would not be superfluous for you and the other brothers to give him a helping hand, if possible. About those mentioned above, that is, those who are baptized, anointed with the holy world and anathematizing heresy, I wrote not as the divine Epiphanius distributed and counted heresies, but as I found in the interpretation of one of the most ancient industrious men, who made a study and extracted from the books of the Byzantine Church. Brother Gregory sincerely greets you. 41. To the children Silouan and Euprepian (I, 41) 259 (121) Since I often desire to know about the disciples, my sons, [Col. 1060] or you yourself sometimes want to inform about them, then I considered it good, both for brevity and for confidentiality, to designate them with alphabetical signs, or twenty-four letters, namely: a will mean our father 260, β archbishop 261, γ Kalogir, δ Athanasius, g Barsanuphius, ζ Nicholas, η Sophronius, $ Euphemia, ι Ioannicia, κ Dometian, λ economy 262, μ Arsenia, ν Acacius, ξ Meletia, ο Lucian, π Epiphanius, ρ Litoia, σ Basil, τ Evschimon, υ Silouan, φ Euprepian, χ Gregory, ψ Eustathia, ω me. So, when any letter 263 is placed in the inscription, it shows whose letter it is; for example, and our father, and each one is exactly the same. Again, when I ask how β is doing, then obviously it must be understood that the question concerns the archbishop. Likewise, when I again ask how those who are with β are doing well, it is obvious that the question concerns those who are with him; exactly the same with other letters. Another question: what do you hear about π, or about ρ, or about ψ? The answer is relative to each of these letters. Again I ask: who came from outside? You must answer by letter: either η, or ο, or from others; or: η or ο did not come, but those who were with η or ο, so many in number; something happened with such and such a letter. Also, when death occurs: “such and such a letter has died,” or “sick,” or “sorrow,” and so on. If something happens to anyone at the letter, then, indicating the name, say, for example, about Christopher, that he ran away from r, as happened. Thus, when you receive letters sent by us, the letter will have a letter in the inscription, of course, if it is from a person from among the letters. (122) So you yourself, when sending letters from the same letters, put these letters in your letter. If those sending do not know this, then erase the inscription and put the letter of the one who wrote [the letter]. If it is not one of the letters, then let the inscription remain, as in my letters. If [the addressee] is not one of the letters, then let the inscription [name] of the one to whom the letter remains. It should also be noted that in each of my letters to those indicated by letters, the inscription will be as follows: ω to a, and so on. And let the letters sent to me have a or ω or any of the other letters. You also need to know the following: [Col. 1061] since there are three more letters that stand outside the twenty-four letters, namely: ς [sigma], _ [copa] and _ [sampi], then ς will mean all our brothers who once committed sins, before or after; _ [kopa] patriarch, _ [sampi] emperor. So, when it becomes necessary to either ask me or inform us about one of these three, then let it be indicated by one of these letters. 42. To the nun Anna (I, 42) 264 I thought that my blessed mother had already died, but it turns out that she is still on earth. Truly, is it possible to do more than what you did, prompted by maternal concern for me, humble? Although I am a sinner, I believe that the Lord will reward you for our unworthiness with considerable grace and receive what you desire and ask for. However, enough has been done. I spoke about this in my previous letter. But you, on the contrary, made the donations even more expensive. How could we not remember your piety even now? With clothing, sacred offerings, food and drink, and everything, you have amazed us. Therefore, put an end to gifts and be in good hope of Divine reward. For he who said that He will reward even for (123) a cup of cold water is not lying (Matthew 10:42). You say that you are upset by the concern for [your] child (του τέκνου), which distracts you from proper care of the soul. God is strong and will arrange the affairs of the beautiful child, and you will have the leisure to fully engage in spiritually beneficial things so that you can meet the departure from the body with a ready heart. You cannot fast and work if you have a sick body, and endure this without sorrow, offering what you can to the Lord and making up for the lack of asceticism with an abundance of humility. You want to learn how you should pray. The Lord Himself taught this in the words of the Our Father (Matthew 6:9), commanding us not to ask for anything temporary, but for His Kingdom and eternal righteousness. In addition, the fathers are commanded, first, to thank God, then to confess sins before Him, and then to ask for their forgiveness and to achieve other means of salvation 265. Order of prayer: thanksgiving to God So, when you intend to pray, then thank the Lord and Master for the fact that He brought you from non-existence into being, 266 that he delivered you from all error, calling and worthy to be a partaker of the knowledge of Himself from pagan error, from heretical error; then because He prepared you to begin a monastic and equal-angelic life after enjoying public life; thinking about this will sufficiently dispose the soul to contrition and shedding tears; hence the enlightenment of the heart, the delight of the spirit, the desire for God, and when this abides in the heart, then every vice is driven away. When you have thus offered thanks to God, confess to Him, saying: “You know [Col. 1064] Master, how much I have sinned before You and how much I sin every hour,” recalling this or that sin and “both knowledge and ignorance,” however, without indiscriminately listing what, through intensified remembering, can cause harm to the soul. From here the grace of humility will come to you with contrition of heart and fear of God's retribution. After this, ask, sigh, (124) implore your Lord to forgive them and strengthen you for the future to please Him, saying: “Moreover, my Lord, Lord, I will not anger You, I will no longer love anything else except You, truly worthy of love; and if I get angry again, then, falling to Your mercy, I pray to grant me strength so that I can please You.” If you have a thought to do something else good, ask earnestly for it. After that, call on the Holy Mother of God to have mercy on you; the holy Angels, that Angel whom you have as the guardian of your life, so that he protects you and protects you; The Forerunner, the apostles, all the saints and those whom you are in the habit of especially calling, and the one whose memory is celebrated on that day. This, it seems to me, is the power of prayer, and although everyone can pray in different words, and not exactly the same ones, for the one praying to himself does not always say the same thing, but the power [of prayer] is necessary for everyone, in my opinion. Stay awake, praying for what is due, constantly improving yourself and presenting your whole self as pleasing to the Lord with a strict life. 43. To Joseph, brother and archbishop (I, 43) 267 And the first letter of your brotherly and paternal holiness was filled with depth, although in terms of the number of words it was small; and the second is full of all knowledge and humility, having only one shortcoming: undeserved praise for me, the poor one. And I did not say for beauty of speech, no, but in 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. (125) It’s good that you looked through the notebooks (τετράδας) 268. For your reminder or, better yet, order served as a reason for us to consider and resolve this subject, which, together with other applications, on the advice of our father, in the above-mentioned notebooks I sent to your holiness, without introducing from myself any judgment in the entire work (because it is impossible to be more legal than the law and more just than the rule), but only by selecting and combining, albeit unskillfully, the opinions and commandments of the divine fathers, as required by the content of the contrary teaching. If you don't mind the trouble to read it, I'm sure it will be useful. But since peace (εἰρήνη) is undoubtedly a wonderful thing (I love it, although I am a sinner) and as it should be [Col. 1065] to incline towards him, then we did this while it was possible, removing a significant burden, in the words of the divine Cyril, partly by the fact that, by general advice, we remained silent when the adulterer had been declared innocent even earlier (I was there at the time), and silence is partly consent, which, having seized on, the opponents, as you know, tried to divert us from opposition, partly by the fact that when his second acquittal from who trampled on the laws of God, we said: let him only cease to serve as a priest, continuing to enjoy honor 269, according to the rule of St. Basil, 270, while he had already served for two years with the patriarch, which was terrible and went beyond the limits of 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 deviated so much from economics, 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 the adultery that had invaded the world would not somehow be recognized as unimportant due to excessive indulgence towards the one who combined it. (126) Therefore now, beloved, the time has come to tell us: how long will you practice oikonomia? Show your readiness someday to instruct 271 . According to the divine Basil, we need to follow the rules exactly, for there are different speeches before the war and others after the war; We spend our days in patience, as you inspired, and pray for our persecutors. I agree and joyfully accept your three venerable sayings: not to introduce a schism into the Church over the fall of one person, not to take part in resolving it, and to have fellowship with every unconvicted priest. This, of course, is their meaning. Forgive me, brother, if I explain these words not for teaching, but for the general benefit. Regarding the first: for the sake of one person we do not separate from the Church, which is from the north and the west and the sea (Is. 49:12), and even from here, 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, separate from this Church for the sake of one person accepted into communion with her. And since they are not the Church of God, then truly they are separated from the Church of God for the sake of one person accepted into communion with them, becoming like those spoken of in the chronicles; and we do not separate from her for the sake 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; the condemned, of course, must be [Col. 1068] and those who serve with him, the deposed. 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, as they were also condemned 272. (127) So the words of your holiness are firm, and thus we agree with them. May there be an indissoluble union between us through true agreement here in the next century, my dear brother, so that we, the humble, may be worthy to at least somewhat follow 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 rather rejoice at this, just as I, the accursed one, [rejoice] at the dispersion of my humble monastery, for this dispersion 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 it is better to be one who does the will of the Lord than a thousand sinners (Sir. 16:3). And it is not you yourself who are to blame for their dispersion, although some people say so, but I, the unfortunate one. May we, if you allow, have communication in both! And you will receive the same reward for the pleasing dispersion of the brethren, as I would wish for myself for leaving Thessalonica for the sake of the law of God. I won’t say anything about my guard: he is such a person and 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 to have you here to help us; you left and stayed there, I envy you.” After listening to this, I laughed, because at that time I did not need to answer anything except the following: if he is jealous, then let him leave himself. However, he relaxed the detention, wanting to provide rest. He brought a bow from Simeon and [the news] that he wants to tell the emperor that you were exhausted in prison, and a humble bow from Leontius, (128) who says: “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, and to Arseny, and to John 273 and say that Mr. Tarasius allowed him and that now only I [had received my sight]. He was really scourged. He who is with me 274 with great zeal greets my shepherd through me. 44. To the consul Sergius (I, 44) 275 You, as I have learned, are getting one government position after another [Col. 1069] from the local Caesar, and, moreover, against his will, my beloved and most respected. And I, humble one, do not cease to desire that you become a close friend of the highest King of all through piety, because it is better to be placed in the most insignificant place in the distant and very last place before the Heavenly King, than in the very first place before the earthly one. However, knowing your zealous concern for salvation, I hope that you will not suffer any harm in your soul, but will still receive benefit from this dignity, since there are many ways to achieve benefit. For a poor tributary, not only the relief of taxes is enough, but also the benevolent look of the collector of the royal money and a gentle voice and friendly speech, not to mention the dissolution of the union of untruth and other [good deeds] that are easy for a boss to do for a subordinate. What will we take with us to the next world? So, when being kind to others, to whom you have the opportunity to benefit, do not neglect yourself, my lord, but [act] as prudent and knowing that after a little we will depart from this life, taking nothing else with us except deeds; We will be diligent to them, we will be enriched by them, as having for us a means of [achieving] eternal life and pleasure. Thus I exhort my blood, (129) my desire, truly a branch of the good root of Anna 276, for me very honorable and very amiable and praised by all who know for her honesty, truly my blessed mother in all respects. 45. To the child Naucratius (I, 45) 277 46. To Abbess Anna (I, 46) 47. To the child Naucratius (I, 47) 48. To the child Athanasius (I, 48) 278 I read your letter with great patience, beloved brother, and was greatly amazed at your sudden change. I will pass over in silence the former how you, being before my eyes, agreed that adulterous false teaching is a heresy, citing your ignorance and conversation with others; and how, after reading the five words (πεντάλογον), he responded that they are the essence of five lights. And now, it seems, you are speaking against them, in all your speech expressing similarities with your previous ignorance or, better yet, hostility against what was said by my humility. If these were the words of me, a dark man, then there would be nothing surprising. But since the words of the Lord, the apostles and prophets and, in addition, the God-bearing fathers have proven that this is (130) a grave heresy, then let your prudence look at whoever else is of the same mind with you, against whom you want to fight. For your evidence that this is not heresy, forgive me, does not come from the words of the Lord and not from the mouth of a saint, but, in the words of the prophet, from the earth speaking (Isa. 29:4), from foreign laws and from the crowd prompted by the fear of men [Col. 1072] say everything. You say that all friends and pious, learned and unlearned, are amazed when they hear that this is a heresy, and cite this as their justification: how can we call them heretics when no one insists or teaches to commit adultery and allow blasphemers? That they are transgressors of the Lord’s commandments, violators of Divine rules and blasphemers, this is fair. But is it possible not to be surprised, firstly, at your effort, with which you repeatedly present the same thing as they do, hearing, moreover, true judgments that could convince children; then again, as if forgetting what you had heard before, imagine the same thing with great bewilderment and an attack on us, as if unjustifiably calling it heresy? This is what strikes me most about you. About the opponents I will say the following: how do they say that they do not preach and teach what they conciliarly preached and confirmed with anathematization of those who oppose their teaching, or oikonomia, and what else they continue to teach every day by their deeds? Why am I, the humble one, imprisoned here? Why is my imprisoned father suffering, having first been separated [from others], and then taken to the place where he is being held? Why was the archbishop 280 deposed by their court and then in great constraint, prohibition and under surveillance, so that he received food in measure, according to the order given to the food givers, was imprisoned in the palace, and was recently sent into exile? Why are you and your brethren in custody in Thessalonica, and why is Abbot Theosost expelled from the same city with his disciples, and another abbot there was scourged beyond measure? Why (131) is it that the brothers Naucratius and Arsenius are still kept under strong guard, as well as Vasily and Gregory? Why did the virtuous abbot Stephen leave his monastery with fifty disciples, with one hundred and ten others and with the former bishop, pronouncing an anathema on the adulterous council, as having violated the Gospel, as evidenced by the message he sent? Why is 281 the most pious abbot Anthony, who, like the previous one, together with his brotherhood, pronounced an anathema on the adulterous council, is in custody in Amoria? Why were those who lived with brother Emilian tied up and taken from Nicomedia to Phinium 282 and experienced scourging and abuse, and those who attacked them plundered the property of the monastery, as if they were booty of war? Why was the most pious Bishop Leo, nicknamed Valelad, persecuted in Kherson, and why the venerable Abbot Anthony and two others were taken into custody? Why are our brethren kept in prison in Lipara, on the other side of Sicily? For which those who lived with Litoius in Kherson were detained, from there they were sent into custody to the emperor, then put in prison [Col. 1073] in Byzantium, while others are guarded in monasteries? I'll say one more thing about the three of us. Why was it announced to us in the Agaf monastery from the emperor through the Spafari: “You are anathematized and deposed by the council”? Why are the three of us separated from each other kept in custody by Saint Mamant? Why the arrival there of the same Spafari with three who brought [a letter] from the enemy to read again about the deposition and anathematization of us, although we blocked our ears so as not to hear? For which we were sent to different places and imprisoned: both the steward and Arsenius, brothers, and others were exiled twelve miles from Constantinople, so that others are hiding in a cave to secretly serve (132) us, dressed in the clothes of the laity; others hide in tombs all day and, unable to appear during the day, visit each other at night? Why were those who were found detained by soldiers, imprisoned, and then expelled from the city? And if we talk about what happened at the beginning, why was the Studian monastery guarded by a detachment of soldiers who suddenly arrived, so that we did not even dare to breathe, and why did the bishops of Nicea and Chrysopolis arrive there so that we would receive the one who had combined adulterers, as if he had received an order from the former patriarch 283 to commit this adulterous combination? “Since, they said, the one who commanded this was a saint, like Chrysostom, this was an adaptation of the saint to the circumstances, so accept it.” Why were the four of us taken from there at night by the commander and soldiers and taken to Simeon 284, whom I don’t know what to call, and through whom it was announced to us from the emperor that we, having changed our opinion, for which we still stand, would accept their order, as it were, oikonomia? Why were we again imprisoned at Saint Sergius, where Simeon again came from the emperor for the same purpose? Why were we brought by the leaders to a numerous council 285, at which three of the most important dignitaries also sat? Why was I, humble, there insulted and showered with words from all sides: “Do you yourself know what you are saying, what are you babbling?” While I cried out: “The Forerunner is perishing, the Gospel is being violated, this is not oikonomia,” they repeated many times that oikonomia, that this is what the saints and the previous saint [patriarch] did; here are witnesses that he ordered an adulterous combination to be committed, although they did not call him that, but at the words “who combined adulterers” they gnashed their teeth, as if wanting to tear [the speaker] to pieces. Why was the anathema loudly pronounced against the saints who did not (133) accept such an economy, and I, together with my father and Kalogir, were pushed out of the middle by the hand of the ruler, while the archbishop was detained and deposed by them, like an ordinary presbyter, for the reason that he served at my request in the Studite monastery? Who combined adulterers, who was overthrown by Christ Himself and the Divine rules, [Col. 1076] they acquitted him, finding him innocent of everything and even before admitting him to serve in the priesthood with them, and subjected him, who is not subject to deposition according to the rules, to deposition, thereby confirming their teaching that bishops have the power to use the rules at will. This is how they act constantly, not wanting to understand that if this happens, then those who depose the bishop, by the very person they are deposing, may themselves be deposed, in fulfillment of the apostolic saying 286. Take this commandment and regarding the rules from us, bishops! By observing it, you will be saved and have peace, but if you disobey, you will suffer punishment and have constant war among yourself, subject to due retribution for disobedience. Why was it that after the council the interrogation of all the brethren by the emperor, who said that we had been deposed, and the council approved by him was holy, as if an adulterous combination was an oikonomia permitted by the saints and the one who committed it was innocent? And when they did not accept this, then the imprisonment of each separately, or two together, or three, or more in monasteries and fortresses, scourging and tormenting of some, so that it was spread everywhere, on land and at sea? Briefly say what all this is for? Is it because they did not agree to say and recognize the violation of the Gospel by oikonomia, which opponents in deed and word proclaimed to the world as saving and similar to the action of the saints and still continue to speak and act like this through persecution? Why do they say: when no one insists or teaches this, how can we call them (134) heretics? Are the above dreams and dreams or true? If true, then don’t they teach everywhere and preach in deed and word? And you, listening to them, don’t you stand almost together with those who say this (however, even if we were silent, the ends of the universe proclaim the truth), bringing upon ourselves the Last Judgment for silence? For this reason, I, humble, am forced not to remain silent, written and unwritten, to the best of my ability, with fear and trembling, with readiness for death, although some of you may think that I do not necessarily, I will even say in vain, act in this way. But let's turn our attention to the subject. You say that when no one insists or teaches to commit adultery and allow blasphemers, on what basis will we call them heretics? Indeed, they do not teach to commit adultery and to allow blasphemers in words, for even the pagans, who do not have the law, do not teach to commit adultery; and we did not claim that they openly proclaimed it. But having approved the adulterous combination and other things along with it, and through this, by pronouncing anathema, they recognized other crimes against the Gospel, with violations of Divine rules, saving oikonomia, and justifying this daily with the above-mentioned exiles and imprisonments, they violated the Gospel, according to the judgment of the saints, and forcibly suggest that with every crime there is oikonomia, changing the unchangeable [Col. 1077] commandments of God and presenting them as changeable. And how will they not be changeable and perverted if they collectively teach in deed and word that their violations are saving adaptations to circumstances? Of course, they will not stretch the lie to such an extent as to say that they did not constitute a council, but will they only say that they did not call the adulterous combination oikonomia, similar to the action of the saints, and did not anathematize those who did not accept it. But if they say that they did not anathematize, then why did they proclaim: “Anathema to those who do not accept the adaptive actions of the saints!”? Obviously, some did not agree to accept, and therefore such an exclamation was made, unless we were drunk. What other subject did the disagreement concern, if not adulterous combination? So, undoubtedly, he was anathematized for his resistance to the adaptive actions of the saints. If their action is like these, then the adaptive actions of the saints (135) are lawless; but since the saints are not lawless, which is true, those who did not accept the combination of adulterers are anathematized, no matter how skillfully they tried to present the obvious to the dark. But what has happened cannot be hidden. And that the commandments of the Gospel are unchangeable, listen to Basil the Great, who says: “Perhaps the Lord wanted to strengthen my soul and make it more alert for the future, so that it would not listen to people, but would be guided by the commandments of the Gospel, which do not change along with the times and circumstances of human affairs, but remain the same: as they were uttered by honest and blessed lips, so they remain forever” 287 . And they, having proclaimed the combination of adulterers as a saving economy, declared that nothing else but that the commandments of God are changeable, that they sometimes change, and sometimes do not change and act unchanged, at some times and under certain human circumstances, as, for example, according to them, in relation to emperors, they change and do not apply to lawlessness and yet have such force that those who do not accept such, as they say, adaptive actions of the saints, that is, these crimes, are anathematized by the Church? From this it follows nothing less than that God is changeable and perverted; this is as if someone directly said that the Gospel does not distinguish between salvation and destruction. How then is oikonomia observed in relation to all people and in case of any violation of the commandment, or in relation to some and in case of some? And what is the reason for this to happen with respect to some and for some, but not for some and with some? Regarding whom exactly and how many is oikonomia observed? Is it about bishops alone or about priests as well? Is it carried out collectively or in private? If in relation to emperors alone, then in relation to adultery alone or to all lawlessness? And how do the commandments of God lose their force in relation to emperors? Is it completely as if His Kingdom had come to an end, since the law of an emperor does not lose force until another emperor succeeds it? But this also requires permission, since the divine apostle says: husbands, love your (136) wives, just as Christ did [Col. 1080] loved the Church and gave himself up for her in order to sanctify her, cleansing her with the washing of water through the word; that he might present it to himself as a glorious church, not having spot or wrinkle or any such thing, but that she might be holy and without blemish (Eph. 5:25-27). How could she [the Church], now allowing adultery and the combination of adulterers, and in other times other similar sins, to remain without spot and blemish and not become defiled? I say this with trepidation. Let today’s “evangelists” allow us this, for by allowing such things to happen, they call themselves the Church of God, and have recognized those who do not accept this as its opponents. But truly, as the prophet says, the holy fool will speak, and his vain heart will understand that he has committed lawlessness and spoken deceit against the Lord (Is. 32:6). Michianism is the gravest heresy So, this is the gravest heresy, and we can repeat here the words of the most blessed apostle: I am amazed that you are so quickly moving from Him who called you by the grace of Christ to another gospel, which only there are people who are confusing you and want to transform the gospel of Christ. But even if we or an angel from heaven should preach to you a gospel different from what we preached to you, let him be accursed (Gal. 1:6-8). For, contrary to the fact that it was not the apostle who preached the gospel, but Christ Himself, the adulterous council preached that the combination of adulterers, from which adultery occurs, and various indulgences for fornicators is a saving economy. And he constantly preaches this in deed and word, although he cunningly tries to hide behind himself so that, after catching the deceived, he can again exalt his Corybantus 288 . May I, unfortunate one, escape his cunning plan! I pray, sinner, that you too will escape, although you do not want to listen to me! So, brother, here I have proven to you from the Gospel, from the apostles and from the fathers, if you want to obey the words of truth, that this adulterous council undoubtedly introduced complete heresy, starting with adultery, although it covered it up with one name, or, better, preaching, that adulterous combination is oikonomia (137) of the Church of God. However, do not be surprised that one word produces heresy when you hear the words of the Lord, who says: not one jot or one tittle will pass from the law until all is fulfilled (Matthew 5:18). Do not think of saying: “What is the need to study a lot and from one word to deduce learned judgments and make such and such conclusions?” Lest you fall into the heresy of the Gnosmachians, about whom one writer says: “The Gnosismachians rebel against all knowledge of the Christian, arguing that those who seek any knowledge in the Divine Scriptures work in vain, because God does not demand from a Christian anything other than good deeds; therefore, it is much better for everyone to live in simplicity and not study any dogma in a scientific way” 289. So say the Gnosismakhs. [Col. 1081] Prove yourself, if you can, from Divine sayings that this is not a heresy, and do not point out to me the majority and do not boast about the nightly worshipers of God, whom you call knowledgeable, and simple, and friendly. If they worship God, where is the boldness of speech? If they are knowledgeable, I do not say that they are not such, for I am aware that many are higher than I, a simple man, but if they contain the truth, let them reasonably prove it from the truth itself, as well as by examples, but going to the point, and not unfit and contrary to the truth and the apostolic and paternal rules. If they are friendly according to God, then why do they have fellowship with heretics? Such people are not true and loyal friends. Listen, brother, to what the divine Basil says to those who judge the truth by the majority. “Whoever does not dare, he says, to give a thorough answer to the proposed question and cannot provide evidence and therefore resorts to the majority, he confesses his defeat, as having no support for bold speech.” And further: “Let just one show me the beauty of truth, and conviction will immediately be ready. And the majority, which arrogates power to itself without proof, can intimidate, but never convince. What thousands will convince me to consider day as night, or to recognize a copper coin as gold (138) and take it as such, or to take obvious poison instead of good food? So in earthly things we will not be afraid of most who lie; How can I follow unproven suggestions in heavenly truths, departing from what was handed down from ancient times, and from very ancient times, with the great agreement and testimony of the Holy Scriptures? Haven’t we heard the words of the Lord: many are called, but few are chosen (Matthew 20:16); and again: narrow is the gate and narrow is the way that leads to life, and few find it (Matthew 7:14)? Which sane person would not rather be among the few who reach salvation along the narrow path than among the many who rush towards destruction along the wide path? Who would not wish, if he happened to live during the exploits of blessed Stephen, to be better on the side of him alone, who was stoned and the subject of universal ridicule, than on the side of many who, due to unjust autocracy, considered their cause to be just? One person who pleases God is more worthy of respect than thousands of those who arbitrarily exalt themselves. So in the Old Testament we find when thousands of people fell from the punishment sent down by God: one Phinehas hundred, and propitiated, and stopped flogging (Num. 25:7). And if he said: “How dare I go against what is being done in agreement by so many, how will I give a voice against those who decided to live this way?” then he would not have made a valiant deed, would not have stopped evil, and the others would not have been saved, and God would not have shown His favor. So, it is wonderful, wonderful and alone to be bold in truth and destroy an unjust agreement [Col. 1084] many. You prefer, if you wish, to the drowning majority of the escaping Noah, and allow me to enter the ark with the few; also join, if you wish, the number of many in Sodom, and I will go along with Lot, although he alone is saved from the crowd. However, for me, the majority is also respectable, not avoiding (139) investigation, but presenting evidence, not taking grievous revenge, but acting in a fatherly manner, not rejoicing in innovation, but observing the paternal heritage. Which majority are you talking to me about? Is it about the one who is bribed by flattery and gifts, deceived by ignorance and inexperience, given over to fear and trembling, preferring the temporary sinful pleasure of eternal life? Many have expressed this clearly. Is it not a lie that you support by the majority? By this you showed the excessiveness of evil. For the greater the number of people who are in evil, the greater the misfortune” 290. This is what it says. To analyze your other proposals, beloved, would be a waste of time, both because the letter would exceed the measure, and because for one who receives the words with a good feeling, what was said may be quite enough. 49. To the child Naucratius (I, 49) 291 You never and have never spoken to me, my beloved son, about anything unnecessary and empty, but always about what is timely and decent and leading to spiritual benefit, as you are doing now. I, while praising your zeal, also recognize the improving way of speaking, which you will improve even more if you are able to study grammar. Truly, one who defends Orthodoxy and wants to fight false teachers must master both the power and the art of speech. For if, with such knowledge, imagining to have something great, they boast when they delight those who seek only what is pleasing to the ear, then it is wonderful for the Orthodox not to lack the power of speech in order to overthrow their destructive weapons. Thus, I am pleased, my son, that you are strengthened in this. (140) However, what I wish for you is not for everyone in general, because everyone has their own abilities and each is useful in their own way. The Importance of Education for Defenders of Orthodoxy You say that the brothers Philip and Philo have died; good, good, both have a good end; not because their deeds before their death were disapproved, how can this be said when they renounced the world, flesh and blood and took upon themselves the good yoke of obedience? but because they were awarded the highest bliss, having been persecuted, grieved and oppressed for the sake of the Lord. No one will object to this except dishonest adulterers who have violated the Gospel. It is pleasant to limit the praise of Philo to this; good Philip has many virtues, which you yourself previously counted. Besides what has been said, I am also amazed at his simplicity and sincerity, lack of anger and unforgivingness, compassion and brotherly love, obedience and humility, in short, dispassion, from which both [spiritual] contrition and [Col. 1085] disgust from the world, and love of God, and modesty. Add to this, as you said before, the frequent tears of this husband, love for his father and willing obedience (φιλακόλουν), in dangers courage and jealousy, complete resignation and, as it were, the constant flowering of the virtues of his multi-flowering soul. Valiant and strong is Gaian, who has traveled through almost all the places where the brethren are scattered. That they are well, thanks be to the Lord God; that they do not fall in sorrows, but are strengthened even more, glory to Christ who strengthens them; and do not be surprised that they endure persecution without even receiving shelter from some monks, especially from all those who agreed among themselves on this. It is written: And a man’s enemies are those of his own household (Matthew 10:36). Didn’t they, the unfortunate ones, persecute Christ our God Himself who said this? This is what the son of thunder says: He came to his own, and his own did not receive him (John 1:11). What is the difference when they did not accept Christ, the Redeemer of the world, and these suffered persecution and imprisonment for Him and for His (141) Gospel? None other than crucifixion and death. May this union of untruth not be imputed to them! They, as you said, not being able to tolerate objections from those subordinate to them and not wanting the light of truth to shine upon them, but so that they could walk in the darkness of ignorance, drive out our brethren so that the holy word of truth and righteousness does not reach their ears, that is, does not serve as a reminder. But it will not be so, this plan of theirs will not be fulfilled, but the word of God, which they trampled under foot, will be proclaimed and stand firm forever. For heaven, He says, heaven and earth will pass away, but My words will not pass away (Luke 21:33). Who can rebel against this, except perhaps the tormentor Satan and his heralds, 292 who recognized adultery as a saving economy for the Church of Christ, who are vain and most hostile? However, we need to turn our speech to your questions. You ask why the divine Cyril [of Alexandria] observed oikonomia, [allowing] not to separate from those who in the east commemorated the heretic Theodore of Mopsuestia in diptychs? 293 Because they observed the dogmas of piety in a completely intact and proper form 294 . This is what is written by Saint Eulogius, Archbishop of Alexandria 295, who mentions this, in his Homily on oikonomia (περί οἰκονομίας), the use of which we explained in a special work we compiled “On oikonomia in general” 296. So, permission was given by the one who spoke about it. This is not said anywhere else, and there is no need to look for another. But for clarification, I will cite here what we said about the same subject. Of the adaptations to circumstances, some were allowed by the fathers for a time, others have permanent force. For example, the permission given by Saint Athanasius to the Italians to use the expression πρόσωπα instead of υποστάσεις [about the Persons of the Holy Trinity] has permanent force. And for a time, for example, the order of the apostle regarding circumcision (Acts 16:3), [Col. 1088] or Basil the Great 297 regarding the Holy Spirit, or the present of the divine Cyril. What was allowed for some time is not subject to condemnation and is not at all strange or unlawful, but only (142) evasive and not very precise. This is temporary oikonomia 298 . For it is impossible for a doctor to immediately relieve a sick person from an illness, nor for a mad horse or a dry branch to immediately make the first obedient to the bridle, and the second in good working order for the most experienced in this, but little by little, using both approval and kind words, and gentle treatment. Every Orthodox Christian anathematizes every heretic This is what the saints did in oikonomia; So is the great Cyril in the present case. He was somewhat forgiving of the slowness of Eastern reasoning or their tendency not to recognize as a heretic someone who is actually a heretic. For how could he have acted differently when they professed the Orthodox faith and thereby anathematized the one who was commemorated by them? For everyone, Orthodox in everything, by his activity, if not by word, anathematizes every heretic. And then, when their perfect mind awakened, then the saint, perhaps, agreed with them in everything. Isn't that what we're doing explicitly? It happens that some who are unanimous with us differ from us in something that causes little harm or deviation from accuracy, and yet we have communication with them, so that because of a small thing that can be corrected after a little time, we do not lose everything: this would be characteristic of inexperienced people, and not stewards of the mysteries of God. Such is a temporary adaptation (οἰκονομείν) to words and morals in court, truth and law, and not at all in lawlessness and lies. Let the adulterers not abuse expressions here, let them not call the leader of the one who plunges into the abyss, and the helmsman of the one who drowns, and the doctor of the one who causes illnesses, to whom they themselves have become like, having committed adultery with the adulterer, combining adulterers with the one who combined them, slandering God with the one who slandered God, violating the Gospel with the one who violated the Gospel, doggy style; for this is how one can express it more accurately. Dioscorus, the Alexandrian heretic, where and how did he receive the divine Cyril, as the adulterers say, living in darkness near the light and slandering the saints? This is unheard of, and (143) their lie is implausible, for he is later than the divine Cyril. How then did the saint himself accept the one who turned out to be a heretic after the death of the saint, during the Council of Robbers in Ephesus, after the Third and Holy [Council], when he was already above the world? So they lie, making up fables to capture the souls of ordinary people 299. Therefore, be skillful and knowledgeable in everything, so that you can avoid the serpent and those who speak with a serpent’s voice, from whom very many have perished from generation to generation. About other questions. If the bishop was not at the adulterous council and calls it [Col. 1089] false assembly, but remembers his metropolitan who was there, then should such an Orthodox bishop have fellowship with the presbyter? I answered this in another letter to Euodius, which follows, according to oikonomia, only if he did not serve with the heretics. For when the bishop who is commemorated is Orthodox, it means nothing if he commemorates his heretic metropolitan out of fear of him. When such a presbyter invites you to an all-night vigil, you must go, and when he provides a church, you must accept it, and when you enter it yourself to serve, you must allow it, or to remember the deceased, as long as it is Orthodox, you must allow it, and when you undertake to serve in it, you must not hinder it. If he remembers a heretic bishop, then, even if he pleases, even if he himself thinks Orthodoxy, one must abstain from Divine Communion [with him] and from a common meal, if at the same time it is necessary to remember him. You can accept him into communion during blessing and psalmody only if he does not perform sacred services with the heretic, whether his bishop or some other, or does not consciously have communion with him. If someone eats food with someone who has committed adultery or with another heretic, it makes no difference, then there is no need to eat with them, even if they pretend to be Orthodox. For they do not keep the commandments (144) of the apostle, who commands them not even to eat with such (1 Cor. 5:11). Further, there is no need to investigate or inquire whether he did not feast with the one who came with the heretic, and the one with the other, and thus lead the mind astray from the straight path and deviate from everyone. This is an arbitrary matter, and unusual for saints. For it is said: You will come to this, and you will not pass away (Job 38:11). Didn't they know how to investigate this and present it to us? But no. Therefore, it is not good to transgress the limits that our fathers set (Proverbs 22:28). And with whom we do not eat food, there is no need to accept the gift if he, having received the suggestion once and twice, does not pay attention and does not listen to us. I don’t know whether one should accept [what is given] from the guards not as a blessing, but as a need, perhaps in view of economy; and from others, as long as they indifferently avoid feasting with heretics, if any need arises, I don’t know whether one should also accept and eat food with them. And it is necessary to give food and drink to such people and the guards without a doubt, because every person needs to be given. But for our presbyter to serve in the church of Mr. Gregoras, our son, I dare not say this, because it was opened after the adulterous council and was consecrated by the first of the adulterers, who served and served together with the one who combined the adulterers. 50. To him (I, 50) 300 (145) You, beloved son, are eager to ask and learn about useful things, and this is a praiseworthy deed; but I am not able to resolve your perplexities; [Col. 1092] however, for the general benefit it is now necessary to offer what is feasible. Your question is about second marriages. There is a doubt about their combination: should they be married like first-weds or not? And if we accept the latter, how can there be a combination of them if they are not combined by a priest? There is a rumor that the custom of marrying second-weds has gained force since the time of the wicked Constantine 301, regarding his trigamy, for this did not exist before him. I do not deny the authenticity of this rumor; but lovers of truth should borrow their conviction about objects not from rumors that spread as it happens, or human custom, (146) but from the Inspired Scripture itself and from the paternal and canonical Tradition. Intemperance that has lost the power of courage It is known that a second marriage is permitted by the holy Apostle and through him by Christ, but this is not a law, as Gregory the Theologian says, but permission 302; permission may not be relative to what is impeccable and sinless (for how else and for what?), but relative to some fall and reprehensible act. The divine apostle expressed this very thing when he said: but if they cannot abstain, let them marry (1 Cor. 7:9). And intemperance, which has lost the power of courage, is akin to a fall and sin. Guided by this, the divine fathers subjected the second-weds to penance: namely, the fathers of the Laodicean Council vaguely, saying: “After a short time and through exercise in prayer and fasting, we determined to grant them communion with condescension” 303, and Basil the Great definitely, for he says: “About trigamists and polygamists, the fathers decreed the same rule, that is, what about second marriages, equally; for the second-weds were [assigned penance] for a year, and others for two years” 304 . Divine institution of marriage Thus, from what has been said it is clear that the second marriage was subject to penance, like a fall. Therefore, the holy fathers (147) of the Neocaesarea Council forbade the presbyter to feast at the second marriage 305. If, they say, a second-wed has a need for repentance, then how will the elder sympathize with this marriage by participating in the feast at it? What necessarily follows from here? The fact that the first marriage, as actually legal, is rightly crowned by the priests as undefiled, as pure, as free from fornication and therefore crowned as a conqueror over sin; because of this, the Communion of the Holy Place (τῶν αγιασμάτων) occurs with him, and the presence of the officiant and any other priest at such a marriage. So the Lord and our God deigned to share the meal [at the wedding] in Cana of Galilee (see John 2:1-11), blessing every wedding feast with His participation in it. He also blessed the imposition of crowns from ancient times, giving them to our ancestor Adam. How? And God created man, in the image of God created him, male and female created them. And God bless them, saying: increase and multiply, and fill [Col. 1093] earth, and rule it (Gen. 1:27–28). This is the blessing of the marriage union, from which every blessing of the monogamous union came, for Adam was also monogamous. It should be noted that this is where the proclamation during the application of crowns originated, which recalls the creation of the first man and the union with the wife who came from his side (Gen. 2:22). And a second marriage, although permitted, is subject to penance. For how can the defeated, and not the victorious, be worthy of a wedding? And what presbyter will crown him, (148) having received a prohibition from the fathers even to simply attend his feast? And how will one participate in divine communion if, for this very purpose, he is absent from the shrine for one or two years? And whose or what blessed prayer will be read when it is combined, when there is no other except one, read when the one and the first combination? So, from all the Scriptures and fathers it follows that the second marriage does not have a wedding and therefore is not solemnized by a priest; he is not betrayed, but is allowed when some kind of penance imposed by definition of the priest is fulfilled, after which they [the second-weds] can partake of the Divine Gifts, receiving a blessing through this, as if at a wedding, in a secondary way 306, by condescension (μετά συγχώρησιν). For blessing is a gift and at the same time a sign of combination from the priest; and from that time on, he is not prohibited from sharing the feast with second-married couples, as well as with monomarried couples. Thus, second marriage uses the law of leniency, according to the apostle, realizing that it occupies second place after monogamy, and not recklessly seeking the rights of the first marriage, which it has already tasted. You may ask: how will they enter into an alliance? With human rites 307, as well as trigamists and polygamists, for this is what the fathers called the combination after the third marriage. Or let these (149) also get married? For it is truly an extreme violation of the rules, or, better, of the Gospel, that not second-married and triple-married couples, but also adulterers are married by priests; and those who, defending the Divine law, do not agree to this, are persecuted and anathematized as alien to Christ, champions of His commandments and truth. Be horrified at this, heaven! The things that are above have become things that are below, through iniquity, and the light into darkness because of what adulterers say and do. This is characteristic of the blind and deaf in soul and, therefore, the predecessors of the Antichrist. Perhaps you will also say: if one side is virgin, as some say, then shouldn’t one [of the couple] place a crown on his head, and the other, who has already been married, on his shoulder when reading the wedding prayer? This, in addition to being absurd, also seems funny to me. For let us allow a third marriage: then where will the crown be placed on the hand or on the knee, if the widow entering into marriage receives the crown on her shoulder? [Col. 1096] And who will lay the crown? And how is undivided prayer divided? Will one of the parties, as the blameless and victorious one, be blessed, and the other not? This is ridiculous and impossible. And how will one side accept Communion, and the other not, as if under penance? If it is the husband, and the husband is the head of the wife (Eph. 5:28) and both of them constitute one body, then the rest of the body will participate [in Communion], but the head will not? Thus, what is being united will immediately be dissolved by the priest himself, who is uniting, if by condescension he is allowed (150) to do so (for the main attribute and purpose of the combination is the holy and one Body and Blood of Christ). Or will he involve both? However, let's leave the idle talk. Obviously, such a person will not be a priest, but a transgressor of Divine decrees and therefore deprived of the priesthood, since he is not allowed to feast at such a marriage, not only to commit such iniquity 308. How, you say, does the virgin side really lose the victorious crown with a blessing and, not being defeated, does not win a greater victory, so as to bring with it a blessing, and a wedding, and participation in Communion to the side defeated by the second marriage? If it were so, it would be determined by paternal rules, but no distinction is made. And what is not defined and not confirmed by the testimonies of the fathers, then to invent and say and do is vanity. I will say this: it will be fair if the virgin party is deprived of a monogamous devotee [wedding], for she could take advantage of it through a combination with an equally honest one; and the pure should be combined with the pure, the virgin with the virgin, the conqueror with the conqueror. And whoever wanted to marry a non-virgin, he falls and through this dishonors the virgin’s praise, which, perhaps, he did not have or, having had, in some way humiliated her with a partial disposition towards the second-wed; therefore, not only will it not elevate him, but he will also humiliate him to the penance [assigned] to the side of the second marriage. (151) This was found and said by me according to my strength, my good son. If, however, something else appears to you or someone else to be true, only on the basis of Scripture and paternal and canonical Tradition, with the help of our own reasonable considerations, then we are ready to follow and willingly wish to be enlightened by the light of others, greatly in need of light. 51. To him (I, 51) 309 Your present letter produced three effects on me, beloved son: I was amazed, and rejoiced, and sang; the first about the lawless, the second about those who keep the laws, the third about God strengthening the champions of His law. I will not speak here about my holy Athanasius and those thrice beloved who are with him, as well as about my most courageous Theosostos and his God-protected community of seventeen people, since enough has been said in my letters to them 310, although they are worthy of great speeches and praise, [Col. 1097] having labored and labored more holyly and courageously. I turn to the main subject of the speech. What Christian has ever heard of such lawless and insane deeds as those committed by dishonest adulterers, who are called bishops, but in fact are complete blasphemers according to the apostolic and paternal judgment, even apart from their heresy? What human, I do not say Christian, but barbarian hand, [ever] scourged, scourged like this (two hundred and sixty-six blows and then, after a little, four hundred blows with belts on the back!), like a noble archbishop, or, better, a false bishop of Thessaloniki, (152) and not just one of the ordinary people, but a monk, and an abbot, at that, and a very pious one, by name Euthymius, truly the same name as complacency (ζύυμία). The sky was horrified about this, and I, the unfortunate one, trembled, and, I think, every person who has natural compassion and pity, hearing about this. The one who should represent the image of Christ and, receiving blows, not repay blows, turned out to be more ferocious than beasts, not having in himself any trace of the Christian, much less episcopal. And why is this torture? In order to force the ascetic of Christ to remember him as a bishop. But oh the courage and firmness of the blessed one! (For it is fair to say so). And after so many blows and such shedding of holy blood that the soles of the feet of those present there were stained and the dust in the building of the Church of God became purple mud, lying almost lifeless and speechless, when asked by those tormented whether he would remember the tyrant 312, I say, and not the archbishop, the blessed one answered: “No”; So he kept his mind unyielding almost until death and did not deviate from what he was orthodoxly convinced of! I almost omitted the most important thing [in this case], namely, that Pilate’s praetorium (cf. Matt. 27:27-31) was the church of God. For there, that is, in the so-called church of the Archangel, you say, this martyr was scourged, whom the cruel torturers left half dead; and someone imitating Christ took him into his house and, applying the fresh skin of a killed lamb to the bloody wounds and bodily ulcers, revived this man, slightly and gradually strengthened him, and released him secretly in view of a written order. Thus, he escaped, being already dead and miraculously resurrected for the establishment of Orthodoxy and triumph over false teachers. What is more wicked than this? Which Orthodox Christian has ever done this to a heretic? But in order for it to be revealed from here what the wickedness of the adulterers is and who is whose disciple, whether Christ is scourged and suffers like Him, and whether he scourges devils, for this purpose the bishop thus tries to intimidate and avenge himself. Let us, brother, avoid his fate, and sympathize first with all (153) pious 313 . Look, O Lord, Lord, at such a calamity and spare Your people, establishing the peace of Orthodoxy for our Church. We cannot say anything else under the present circumstances except that we must willingly endure everything for His name. [Col. 1100] But you, my beloved son, although you are imprisoned in another place, as you say, rejoice: for many crowns are woven for you. And although Leontius 314, who was once a disciple, and now an apostate, will be abbot in the place in which you are imprisoned, do not be surprised at this: now is the time of God’s long-suffering, so that the skilled may appear (1 Cor. 11:19) and let the son of Tabeel reign in Bethlehem (Is. 7:6). As for the one who repented and asked for penance, it was well assigned to him; I agree with your answer to him that if he does not want to undergo penance for killing his enemies, then let him not stop killing, and we will not judge; and if he wants to obey the rules of the Church, then he must choose one of two things: either, by killing, enjoy honors, or not remain without penance. However, for the sake of the latter, there is no need to reject the former, for such people are worthy of praise, as the Divine Father says, but they also need to accept penance; so in ancient times, Moses the Seer of God left the Israelites, who were returning victorious after the war with the Midianites, outside the camp for seven days, no doubt, at the inspiration of God, saying this: everyone who kills a soul and touches the slain, let him be cleansed on the third day and on the seventh day, you and your captivity (Numbers 31:19). Guided by this, it seems to me, or, better, by the inspiration of God, Basil the Great assigns penance to such for three years and teaches how the one who assigns it can observe oikonomia 315 . For the appointment of penance to such people, of course, concerns an accidental subject, and not a necessary one 316. Be healthy in the Lord, my beloved son, praying for me, a sinner, and for my beloved son, your brother Gregory, who greets you with me. 52. To Deacon Philip (I, 52) 317 (154) Do not think, holy man, that I am closing the door of repentance, this is the work of the Novatians 318; but I do not want to open the door of sin to those who wish. Isn’t this also what you announced in your previous letter? A girl who made a vow, even if her groom recovered, to bring herself to Christ, and then, when he recovered, she wanted to marry him, with the rejection of the second [Groom], looking for a cure against this. We answered you in the best possible way, and the one who prefers the works of God to those of men cannot answer otherwise. For who assigns penance to someone who has not yet sinned, but only intends to [sin]? Or what kind of doctor treats illness first, and does not prevent it, so that those who have a tendency to do so do not get sick? It is the doctor’s duty to either maintain existing health or restore lost health. But, forgive me, it would be reckless to treat a disease that does not yet exist, but only an imaginary one, as if existing: this is not the work of a doctor, but of a murderer, involving in the disease something that does not yet hurt. Think the same way about the girl. I do not say that if someone intended to do something good, but did not carry it out, [Col. 1101] he will be subject to judgment, as determined by the divine Basil (cf. James 4:17). And here, as it were, there was preceded by a deed that was accomplished by will through petition and divine vow. There is nothing incurable for those who wish. Beware, beloved, of joking with this, hearing the words: you are not promised a good thing, but what was promised to you, you do not deliver (Eccl. 5:4); What you owned was not yours? You lied not to men, but to the Holy Spirit (Acts 5:3–4). I pass what follows in silence, like slander. And not because I say this so that I despise (155) this maiden: I pity her as the apple of my eye, both for her sake, who wants to be healed from my humility, and for the sake of her lady mother, whom I honor and respect as my reverend mother, but because I am afraid of the sentence that awaits everyone on the day of Judgment, both asking and answering, so that it is impossible for us to avoid not giving an account for even an occasional idle word incorruptible Judge (Matthew 12:36). Therefore, if the girl has not yet been married, then our answer is the same, and not another, before God and people, which you should adhere to. If it was combined, alas, my misfortune! then it is necessary to notify, and then we will assign penance, for there is nothing incurable for those who want to be healed. 53. To the reader Stephen and those with him (I, 53) 319 I received a letter from your zealous love for God, sent according to the inscription from one, but according to the meaning from different persons. But whether from one or from many, I, asked, am obliged to give a satisfactory answer, as far as possible for my ignorance. And, firstly, those praises with which your verbose tongue exalted me do not apply to me as a sinner and leading a faulty life. And if there is anything in me, then it is God’s gift, bestowed through the prayers of the father who spiritually gave birth to me and for the future can be preserved unharmed through the prayers of you, lovers of piety. Secondly, I don’t know how to formulate an answer (156) when the question is asked unclearly. In my understanding, the question, of course, concerns the former Patriarch Tarasius. I have been concerned about this subject for a long time, discussing a lot with myself and carefully considering the consequences of things. I praise and approve those who are zealous for the good and have suffered for many years, but I do not lose sight of, as I will now explain, the fact that they are of the same mind; and is it possible to think differently about those who turned out to be so courageous in piety? However, on the basis of the truth, to the extent possible and in a decent manner [I will give an answer]. So, here I will say the following. What was the reason for our disagreement with Tarasius? [Col. 1104] Is it faith? But, as far as we know, he was Orthodox, followed the holy Councils, in his way of thinking he agreed with the other patriarchs and had previously struggled a lot for the faith. Are those returning from heresy accepted? But this is not his innovation, for they were accepted by the holy fathers in three ways: either through rebaptism, like the Pepusians, or through confirmation, like the Arians, or through a curse of their own teaching, like the Nestorians. Is ordination for money, which is necessarily punishable by deposition? Yes, this is absolutely fair: then the shepherds turned out to be ferocious wolves, altars were destroyed, divine relics were dishonored, sacred books were burned. What else? The very icon of Christ, along with other sacred ones, was insulted and trampled upon. And who can sum up briefly what requires a lengthy narrative? Is it not because the then primate, suddenly elevated from a secular state 320 to episcopal dignity, was unable to fight sufficiently for the spirit? This is where the temptations came from, this is where the current turmoil began. You know how to feel about him. And we, having heard, in particular, about those ordained for money, (157) that they were not accepted into fellowship with him, although they thought differently about him, we considered it useful for the good of the world to maintain agreement with him; for [Gregory] the Theologian says that, as long as possible, one must incline towards peace, and where the deplorable is only suspected, then condescension is better than arrogance 321. However, neither we force your conscience, nor do you demand from us a decision regarding what is unclear to us; for both personal meeting, and time, and experience change those who had different attitudes towards the same thing. Why turn back to the divine Herman and demand ordination necessarily from there? For what do the three heretics 322 who were in between mean? Is there no one who was not ordained by them or ordained by them, while ordination was successively transmitted to Tarasius? How many from the east and the west, from the north and the sea (Ps. 107:3) came in this interval and entered into fellowship with our church in a sacred calling? And how many were then ordained and ordained without money, although they were heretics? All this can only be known to God, but it is impossible for man to affirm and for this reason consider everyone deposed. We are people, and therefore, as people, we will look at deeds, I exhort you, for man sees on the outward appearance, but God sees on the heart (1 Sam. 16:7); and it is necessary to demand only confession with the mouth, when it is not pronounced clearly falsely, according to which Tarasius accepted ordination, regarding which both the zealots and strict executors of that time agreed with Tarasius and were of the same mind with him, and soon after the Council they began to disagree, according to them, regarding the acceptance [Col. 1105] ordination for money and on some other issues. If this seems fair to you, then we will move on to the next one; Let’s also talk about what happened from the time of Tarasius until now. What conclusion follows from this? The fact that with every priest who has not been condemned, according to the Theologian and Chrysostom, one must have fellowship. For the first says: “Consider everyone capable of (158) purification, as long as he is one of the elect and not one of the clearly condemned and alien to the faith” 323 ; and the last one: “Examine, inquire, for communication without research is unsafe, and danger concerns great objects” 324. So, let us investigate and inquire about with whom we should enter into communication, whether he professes the right faith, whether he was ordained for money, and whether there is anything else dangerous suspected in his life or transmitted by rumor. If it is true that he received ordination from such and such a heretic or one who was ordained for money, but is not a heretic himself and out of ignorance was ordained by someone who was ordained for money, that is, a Simonian, confesses the whole truth, keeps the faith and rules unchanged and rejects those who deviate from both, then we have no reason to move away from him. For such a person is not subject to condemnation, in the opinion of the above-mentioned saints, and through them, in the opinion of all. In this case, we have communication, and we advise you to do the same. For if the investigation extends further, then the admonitions of the saints are rejected, as has been said, and so great a gift of the priesthood, by which we receive the name of Christians, becomes vain, so that we may fall into paganism, which would be foolish. Moreover, those who make such a study, traveling through the West and the East, would not find what they were looking for, since everyone from one another would become subject to deposition due to mutual service together; for it is known that under Tarasius, the apocrisiaries sent from here served together with the primate of Rome, and those sent from him, perhaps, [served] together with the eastern ones; and thus the priesthood would be destroyed, which, completely rejecting, we, in agreement with the saints, will begin to observe the above-mentioned measure [oikonomia]. (159) Many similar offenses have happened and are happening in the Church, which none of the saints, as far as we know, have examined in this way, because it is impossible, and have not instructed us to observe the same. That's true. I was surprised when I heard that our insistence is no more useful for us than the council that approved adultery, for it is so much more venerable than the apostolic voice of the Lord. I am not saying that Tarasius did not say that there was ordination for money; but he is known to have declared that he would not accept such 325 . And now, through the acceptance of those who combined adulterers together, contrary to the Gospel, the Forerunner and [Col. 1108] to the rules, a doctrine was pronounced, which recognizes the lawlessness of oikonomia, and that bishops and priests can dominate the rules whenever they want, and those who do not agree with this are cursed and persecuted, as you know. Although this turned out to be after the iconoclastic heresy, it was no less pious for those who reasoned. Through their prayers, may the Lord destroy evil and grant the former peace to his Church! However, as you wrote, one is refuted by the other, and recognition and rejection of the lawless action are replaced by each other. May the Lord keep you and your entire household healthy and praying for our humility, the first of friends and the best of zealots! 54. To Abbess Anna (I, 54) 326 Why did you stop writing and informing us about the affairs of your reverence? But we, despite this, will not stop [writing to you] both because (160) we have already opened our humble lips once, and because of your zeal for God and ardent piety. For I hear that you are constantly doing good to our brethren, traveling here and there and accepting everyone who comes with love and seeing off with good wishes, as a servant of Christ. Oh, what a wonderful thing you do! O thy sacred soul, vigilant in divine things! These actions are not alone, but they are branches of other virtues and products of your spiritual fertility, for it is impossible not to give fragrance to the bearer of fragrances and not to shine to the bearer of light. Therefore, everywhere and always, especially during persecutions for Christ, some reveal themselves to be lovers of holiness and blessed by God, while others are devoted to vices and unkind, although on the outside they pretend that they have goodness inside 327... 55. To the patrician Irina (I, 55) 328 A written interview is a means of reviving love, producing affection in the souls of those who love, and even more so, the more often this interview occurs, as if rousing hidden sparks of love and igniting a strong mutual disposition. Something similar was produced in us, humble ones, by your mercy’s letter, filled with your spiritual friendship and containing the most vivid sparks of memory. Use, most pious lady, this means of love and inform us about your health and well-being, for we know about your ever-flourishing virtue and great piety from what we have heard and still hear, and from what we ourselves have experienced and are experiencing, [Col. 1109] either using the voice of others, or speaking in one’s own language. We would listen to him with great pleasure, listening not to just one simple sound, but at the same time understanding that (161) nothing expresses the soul more than the word coming out of it, whatever it may be. Having learned about your lady daughter that this happened to her, we were saddened; but what prayer or what relief will we sinners provide? However, be sure that such sorrows cannot do anything unless we ourselves give them space through some kind of inattention. For just as it is impossible for any place illuminated by the sun to contain the opposite darkness, so it is [impossible] for a person guided by Divine light, that is, wisdom and virtue, to suffer anything from hostile and demonic obsessions. May your daughter be healed in the name of the Lord, who heals every disease and every ailment, and may the hand of God be stretched out over her, covering her head and driving away all harmful influences, so that in health she can, together with her God-fearing mother, send up her prayers with thanksgiving to the Lord! 56. To Anthony, abbot of the [monastery] of St. Peter, and those with him (I, 56) 329 We received your letter, written to us with great oppression and sorrow of heart, from your fatherly holiness, and needless to say how much we cried, imbued with brotherly compassion, although we are unworthy, and due to the same suffering, understanding and imagining your difficulty. For no one can understand sorrow other than those who similarly endure the same sorrows. But our sins multiplied so much into a real form of iniquity, when love grew cold, according to the word of the Lord (Matthew 24:12), that those who should have removed temptations and stumblings themselves (162) do, as can be seen, similar and even more difficult things than external authorities. You say that you have endured and still endure imprisonment, exile, reproach, persecution, oppression from the rulers of the churches of God, you who should not have endured this from the shepherds of God, not only when you defend the commandment, but also when you were convicted of human crimes, not to mention striving for the truth, who should be praised and pleased and who, moreover, are adorned monastic vow. By their works you will know them, said the Lord (Matthew 7:20). Truly, nothing like this has been seen among the saints, but, on the contrary, they themselves rather underwent suffering, taught by the voice of the Apostle, who speaks of the Lord: being slandered, He did not slander each other; while suffering, he did not threaten (1 Pet. 2:23) and meekly offered the divine cheek to the beating one (Luke 6:29). From here the shepherds of Christ are recognized; hence the bishops who encroach on the property of others 330. But what has to be endured when established in [Col. 1112] our unfortunate race of human wickedness, which they exalt themselves as if it were a matter of pride, considering the lawless to be lawful and using the power to resist the Divine commands? May they receive what they did and are doing, or, better yet, may they receive forgiveness from the incorruptible Judge, Who will not leave anything unexamined and unanswered on the day of Judgment! You, most honorable brethren and most venerable fathers, rejoice and be glad that you have received the glory of divine bliss, accepted with honor the dishonor of Christ, and in return for small labors and deeds achieving the greatest and eternal rewards. Since, as we wrote before, by the good will of the all-good God, the one from whom the discord in (163) our Church 331 arose passed away, and peace was established by the wave, arrangement, benevolence and, I will add, by the convictions of our victorious and Christ-loving emperors 332 , as well as with the assistance and protection of our most holy patriarch (for from now on this should be called him), then may your reverence also accept what was discussed and determined by us, the humble ones, after many considerations, studies and reviews of the fatherly acts and church temptations that sometimes happened, so that in this way the peace of God might reign in the hearts of all in our Church of Christ. For if we do not do this, then it will not be holy before God and we will not achieve victory, but perhaps, by excessively seeking what is just, we will lose the good that we achieved through previous labors. So, acknowledge, we exhort you, and accept our most holy patriarch; have fellowship with your bishop in that in which there is no obvious iniquity, leaving what was in the meantime to the Lord, the tester and rewarder of deeds and words. For this purpose, we decided to send a letter to our most holy patriarch with a request that you too be released from custody and form a covenant of peace among yourself, so that if anything doubtful happens, it will be immediately resolved, and if something happens that cannot be corrected by local communication between you and the most venerable bishop, then these diseases would be healed in the presence of the ecumenical patriarch himself, so that everything would contribute to joy peace and sincerity of agreement. 57. Letter to his father Plato about the veneration of sacred icons 333 (164) [Col. 500] We console ourselves when we speak with our sacred head. For what is more comforting for a son than to talk with his father, especially with such a father, and so great that his virtue is glorified by many cities, countries and islands? This is my dear father, although the fruit is not like a tree due to the worthlessness of my humility. But we have in you an example of piety, and not only we, but everyone who has chosen a pious lifestyle, are inspired by courage and encouraged to succeed and improve. But since your holiness has long demanded that I explain how the sacred image of Christ should be venerated (not because you do not know this, but wanting to awaken my foolish word), and I, however, have not yet been able to answer, now, remembering this, I decided that, as far as possible, I should fulfill what was entrusted to me with the assistance of your sacred prayers; although I seem to have sufficiently expressed something about this subject elsewhere. So, every artificial 334 image (τεχνητή εἰκών) is a likeness (ὁμοιωσις) of the object from which it was made, and by imitation shows the outline of the prototype (τον χαρακτήρα τοῦ αρχετύπου) [Col. 501], as Dionysius, skilled in divine things, says: “Truth is in likeness, prototype in image; each of the two in each of the two, except for the difference of essence” 335. So, he who worships an image worships the one whom (165) the image truly represents. For he does not worship the essence of the image, but what is inscribed on it, and in relation to the identity of worship, the image is inseparable from the prototype, for in relation to similarity, the image is identical to the prototype ὁμοιώσει). Therefore, Basil the Great says that “the image of a king is also called a king, although, however, not two kings, for neither power is cut, nor glory is divided. For just as the dominion that rules us is one and the power is one, so the praise we send out is one, and not many, because the honoring of the image passes to the prototype” 336. If it passes to the prototype, then it is not different, but one and the same worship, as one and the same prototype, to which worship is given in the image. But a natural image (φυσική εἰκών) is one thing, and an imitative one (μιμητική) is another. One, in comparison with the cause, has not a natural difference, but a hypostatic one (οὐ φυσικήν διαφοράν, ἀλλ’ ὑποστατικήν), like the Son in relation to the Father, for one Hypostasis is the Son and the other the Father (the nature is obvious one). The other, on the contrary, has a natural difference, but not a hypostatic one, like the image of Christ in relation to Christ Himself. The substance of the icon has one nature, and another 337 has Christ; The hypostasis is not different, but one and the same of Christ, even if It were inscribed on the icon, as the same divine Basil says: “What is the image by reproduction, here is the Son by nature; and just as in works of art there is a similarity in terms of external appearance, so in the Divine and uncomplicated nature there is unity, due to the community of the deity” 338. Notice the difference: in the natural image and cause, that is, in the Son and the Father, as there is one nature, so there is one worship due to the identity of nature, and not Hypostasis (since we confess one nature of the Holy Trinity, we confess that to Her belongs one worship and glorification; but there are three Persons: the Father, and the Son, and the Holy Spirit). Regarding the prototype and the imitative image, that is, Christ and the icon of Christ, for here there is one Hypostasis of Christ, (166) there is one worship due to the identity of the one Hypostasis, although the natures of Christ and the icon are different. If we say that one worship of the image and prototype occurs both because of the identity of the Hypostasis and because of the identity of nature, and we do not recognize the difference between the image and the depicted, but recognize both one Hypostasis and one nature of the icon of Christ and Christ Himself, then we will fall into Hellenic polytheism, deifying every substance used to depict the image of Christ. And with this we will open the mouths of the iconoclasts, giving them a reason to accuse us of the fact that, while worshiping the One God in Three Persons, we worship many gods and honor them. If anyone says that neither by identity [Col. 504] Hypostasis, nor by the identity of nature the worship given to the image does not relate to the prototype, then, obviously, by doing so he will cut the power and separate the glory of the prototype from the image and, thus, worshiping the icon of Christ, will clearly worship idols, introducing not one, but two worships. This is what the iconoclasts are trying to prove. But, naturally, on this basis, denying that Christ is described according to the flesh, they are convicted of wickedness, like those who teach that God dwelt on earth with people ghostly and in the imagination. But let the wickedness of both be equally cast down into their characteristic darkness. The true faith of Christians, as has already been said, both in the Holy Trinity professes one worship because of the community of the Divinity, and in relation to the image of Christ it recognizes the same worship because of the identity of the Hypostasis of Christ. For worship is rendered to one and the same Hypostasis, even if it were inscribed; otherwise, if the image in relation to the honor given were separated and torn off from the prototype, it would not be an image, but some object existing independently (ιδιοϋπόστατόν τι πραγμα). Finally, in the veneration of the icon of Christ there is only adoration and glorification of the zealously glorified and Blessed Trinity. (167) Perhaps someone will say: since worship (προσκύνησις) is service (λατρεία) 339, then, consequently, service is offered to the icon of Christ together with the Holy Trinity. But such a one seems to know no difference in worship. We worship (προσκυνοῦμεν) the saints, but do not render them service (λατρεύομεν) [befitting God]; and although we recognize them as our leaders in the law of God, they are not given divine service. Moreover, let him know that worship is not given to the substance of the image, for this is alien to us and is the work of serving the creature instead of the Creator (Rom. 1:25); but when in the image of Christ worship is given to Christ, then the substance of the image remains completely unparticipated in the worship given to the Christ depicted on it for the sake of that likeness that belongs to the Hypostasis of Christ and which is thought separately from the substance, although it is visible in it. This, it seems to me, is similar to a reflection in a mirror, since here too the face of the beholder seems to be drawn in the mirror, but the likeness remains outside the substance. And if someone wanted to kiss his image in the mirror, he would not kiss the substance, for it is not for the sake of it that he stands in front of the mirror, but the likeness of himself reflected in it, which is why he clung to the substance. Of course, if he moves away from the mirror, then the image will retreat with him, as having nothing in common with the substance of the mirror. One should reason in the same way regarding the substance of the image: if the likeness that was visible on it and to which worship was related is destroyed, then the substance remains without veneration, as having nothing in common with the likeness. Another example is the impression of a ring, on which the image of the king is inscribed, on wax, on resin and on clay. The seal, of course, will be the same, unchanged on all substances, but substances differ from each other. The seal cannot but remain unchanged on various substances as having nothing in common with the materials, but, separated from them by thought, it remains on the ring. In the same way the likeness of Christ: on whatever substance [Col. 505] whatever was written, (168) has nothing to do with this substance, remaining in the Hypostasis of Christ, to which it belongs. In short, Divine veneration belongs not to the icon of Christ, but to Christ, to whom worship is given in it; and it must be worshiped for the sake of the identity of the Face of Christ, despite the difference in the essence of the icon. Thus, obviously, the veneration of the icon of Christ is based on the teachings of the holy fathers. If the veneration of the icon is destroyed, the Economy of Christ is also destroyed; and if worship is not given to the icon, the worship of Christ is destroyed in the same way. And therefore, holy father, one must approach the icon with fear and reverence and worship it, since worship passes to Christ, and one must believe that Divine grace dwells in it and that it imparts sanctification to those who approach it with faith. For both in the image of the Life-giving Cross, and in the icon of the All-Holy Mother of God and all the saints, all sanctifying veneration of icons through the mediation of the prototypes depicted on them ascends to God. And therefore, one and only one Divine worship is rendered to the Holy and Consubstantial Trinity, for the sake of which there is various worship of others and to which all other worships relate. If, out of ignorance, I made a mistake: I said either less than what I should have said, or more, then you, as a good father, deign to correct one thing, make up another, and destroy another, praying, and praying intensely, for my humility, so that I think correctly, and speak without stumbling, and act without deserving blame. 58. To my holy fathers and confessors of Christ John, Michael and Basil (II, 83) 340 [Col. 1325] (169) And now I recognized it as good to write a letter to my fathers and write to everyone together, as worthy of the same virtue and the same way of thinking, or, better, the confession of Christ. Since, by the good will of our good God, we, sinners, have been released from imprisonment under the protection of the good emperor, then, as if it were some gift, I bring you this letter, rejoicing and rejoicing in your fatherhood and, so to speak, in the victory in Christ. Truly, you, marvelous ones, defeated the evil one (cf. 1 John 2:13) both internally by struggle with thoughts, and externally by divine patience, without bending the knee to his servant, the dragon. For his assistant, without a doubt, was Leo, his worst servant, the insulter of the icon of Christ and the murderer of saints. They, having agreed with each other, both concluded an agreement among themselves to destroy the name of Christ through the destruction of His divine and revered image. For the time of the Second Divine Coming has not yet come to completely openly reject Christ. But blessed is God, who struck down even the persecutor with a cruel death worthy of his apostasy, for he who cut the Body of Christ was to lose his life, being cut by the sword, 341 and made you crowned and preserved for the glory of His Church teachers of virtue, affirmation of faith, support of truth, examples of courage, real teachers, true monks, images of the blessed and ancient saints who, having proved courageous in such circumstances, they have been adorned with the imperishable crown of truth and rejoice forever. Such are you, and your praise is higher than my paltry tongue, which sings only as much as is necessary to fulfill the [requirement] of time, (170) and satisfy your desire, and inflame your spirit to the unceasing prayer of God that He will grant us the perfect good of the world. For you see, venerable ones, how things still fluctuate. But He is able to show a happy beginning and a happy ending. Do not refuse to pray for our humility, ever-honored ones. 59. To the Abbess of Gorda (II, 93) 342 [Col. 1345] Our beloved brother Anthony 343 demanded this letter from us, claiming that we had long promised to do this. Therefore, for the sake of those sent by you, here I am talking with you and greeting you as mothers, as sisters in the Lord, remembering your cordiality and the feat of love that you showed in His name, avoiding communication with heretics and keeping yourselves unharmed from the world. Be careful in the future, saints, since wickedness still threatens. Keep the deposit of faith intact <p. 236> and if you had to die, you would rather betray yourself with joy than become fellow members of the false teachings of other faiths. I urge you to spend the rest of your life holy, so that you are not inflamed with slavish passion, but with the virginity with which Christ has taught you to Himself, to sanctify your hearts and bodies, avoiding the sight of men as much as possible. For from this contemplation the fire is ignited and sin is aroused. Let the abbess be like the abbess, offering an image of piety. Let the students be like students, having one heart, one will, without arguing, without idle talk, <p. 237> not acquiring anything as property, but listening carefully to the mentor, observing in the law of the Lord what she commanded. If this is appropriate for disciples, then all the more so for the abbess, for whom, as great as the reward for presiding is, so great is the danger of falling into sin. Let these words “mine” and “yours” go away from the movie, as (171) the cause of a thousand wars. May self-will in thoughts and deeds be banished as a destruction of proper order. Let there be no argument and noise, like unworthy monks. But whatever is silent, whatever is prayerful, whatever is a song of praise, whatever is hardworking, do it. And may the God of peace and love be with you (cf. 2 Cor. 3:11). Pray for me, a sinner, so that I too may be saved 344. The grace of our Lord Jesus Christ be with you all. Amen. 60. To Abbot Vasily (II, 95) [Col. 1348] In what you wrote, most venerable brother, you expressed your satisfaction with the penance and readiness for correction, as was explained to me not only by the letter-bearer, but even before him by our most venerable brother Peter 345, beloved by you; I, humble, rejoiced at this and gave thanks. Truly, it is not unimportant and not unworthy of attention that we allowed, most honorable one, by taking part in the renunciation of the icon of Christ 346, but, on the contrary, a very criminal matter and obviously connected with the renunciation of faith, for the rejection of the image goes back to the prototype 347; and everyone who somehow had fellowship in that was involved in this renunciation of Christ. Since you also explained that you, out of fear of the persecutor, allowed the icons to be destroyed, this is the gravest lawlessness; if, as you say, you signed, then this is a complete sin and renunciation. Rejection of the image goes back to the prototype What should you do if you cannot bear the little that remains, citing illness and agreeing to better accept this and that? I feel cramped everywhere, both from brotherly love if I leave it like this, and (172) from the greatness of sin if I reduce my healing. However, motivated more by love, with fear and trembling I determine the following: for another year, brother, abstain from communion of the Holy Mysteries for both sins, that is, for the overthrow of holy icons and for the wicked signature (for even that is a signature, even if you were forced to draw only the sign of the cross), performing the same prayers and genuflections, if there is no illness. But since this penance is very small, then by adding sufficient alms, make a proper reward, and what exactly this will be explained by brother Eusebius 348, whom, together with the other two brothers, at your request, I allowed to go there for the sake of oikonomia, in order to calm those who are caught here and there, and also so that you have good consolation for the soul not only in the monastery where you sit, but also in any wild place. Beware, beloved, forward, as you promised, so that you never again fall and appear before the eyes of Anthony. But be ready to leave not only the monastery, but also the body for the sake of love for Christ. 61. To Abbot Gregory (II, 103) 349 We have already written to you, as our son, as we promised, so that you would shepherd the local flock with prudence, according to the commandment of the Lord, not leaving unattended anything related to the benefit of the brethren. For if the one to whom dumb sheep are entrusted does not sleep, but stays awake, is not careless, but takes care day and night so that any of them is not stolen by wild animals or loses weight, also beware of thieves and robbers, drives away animals, talks to his animals and, walking ahead of them, tries to provide them with food, rest in the water (173) and under the shade, etc. then what applies to the shepherd's staff, then how and how much work must be done by the one who is entrusted with the care of souls, whose blood, if it was in any way pure, will be exacted at his hands, as it is written (Ezek. 3:18)? 350 Be attentive, child, as you watch over your flock; heal the weak, convert the lost, exhort, admonish, remind of the Kingdom promised to those who live holy, and, on the contrary, of endless condemnation to those who live wickedly, and in this way you will save yourself and those who listen to you (1 Tim. 4:16). He who loves carefully educates, and he who hates allows indifference [towards] those under his control 351. Also, you, brothers and children in the Lord, be like sheep, lovingly fulfilling His commandments and leading your life in a monastic, and not in a worldly way: let everyone have one will, one heart, one soul 352, let it not be mine and yours, but everything in common, everything pure through confession. And if this does not happen, then you have lost your worldly things and, like untrue monks, you will be condemned by the righteous Court. Out of love, we reminded you of this. Be healthy and please God, praying for us sinners, so that we may practice what we teach in Christ Jesus our Lord, to whom be glory. Amen. 62. To the nuns Irina and Euphrosyne (II, 104) 353 On the departure of the brother and assistant steward [Col. 1361] we considered it timely to write a short letter to you, sisters in the Lord. And we ask, how are your holy two and all the sisters doing? You see how, out of our devotion to God, we ask and talk with you, and not with other sisters, and rightly, for where there is faith, there is (174) love, attracting and drawn by the Holy Spirit, and where this is, there is care for the body. Therefore, we, unworthy, write, exhorting on behalf of Christ to adhere to the good confession, which we have all confessed before the face of God and the chosen Angels, to live in the Lord, rejecting carnal wisdom, that is, breaking the bonds of partiality for this world, and to abide with God, whom we loved, of whom we were ignorant, with whom we will always be. Always, sisters, let us live by Him 354, let us love His True Love, the inaccessible Object of desire, the only Ruler of heaven and earth, whose love for men is such that He Himself took the form of a servant (Phil. 2:7), in order to deliver us from corruption and make us gods (θεούς απεργάσασθαι). What a great promise! What an extraordinary meeting in heaven! There the righteous will shine like the sun (Matthew 13:43); there those adorned with virginity are united with the incorruptible Bridegroom; there those who labor in submission and obedience will forever rejoice as the rulers of Christ, and those who do the opposite will, without a doubt, be subjected to the opposite. Gods and Gods who have chosen virtue So, cross-bearing sisters, let us beware lest, instead of life and boundless joy, we incur punishment and eternal fire through negligence and carnal corruption, disobedience and a life devoted to passions; virtue is from God and is divine, but vice is from Satan and [is] Satan himself. Those who chose the first are gods and of God, and those who chose the second are demons and belong to Satan. So now we welcome you. Let me not prove to be burdensome to you, as one who speaks hard things, but rather pleasant, as one who exhorts on behalf of God. This word is [addressed] not to the mistresses (they are teachers of others), but to the community of sisters, which may God continue to preserve in health and prosperity, to the praise of me, as a warner, in the day of Christ (cf. Phil. 1:10), to whom be glory forever! Amen. 63. To the monks Avolius and John (II, 198) 355 [Col. 1598] (175) Having received greetings from you saints through Isaiah 356, the most God-loving bishop and spiritual father, I not only learned who your reverend and paternal duo are, but also received an impulse to write you this letter inducing pity. Although we are humble and sinful, we want to ignite in you love, which there is nothing more precious. On the other hand, and wanting to be obedient, we began to write the letter. We thank God that you, holy fathers, remained unshakable in the storm of iconoclastic heresy, not being carried away into soul-destroying communication with it, but by fleeing reaching the God-blessed crown of persecution, truly worthy of your virtue and revealing the ascetic deeds you had previously accomplished. For in these cases, everyone presents evidence of their previous life, whether it is good or not. Having been adorned with holiness, you have also clothed yourself with the confession of Christ, becoming beautiful on all sides. For the confession of Christ, fathers, the struggle for His holy icon; and conversely, Christ is denied by the one who rejects it, because, says Basil the Great, “the honoring of the image goes back to the prototype” 358, and one in the other is contemplated and honored by worship, although Leo, the same name of the beast and the servant of Satan, [Col. 1600] imitating the wickedness of the formerly living Constantine, he furiously raged against Christ, His holy Mother and all the saints; let his memory perish with the noise of eternal damnation (Ps. 9:7, 8). May you remain pillars and support for the Church of God, defenders and intercessors before the Good God for us humble ones, (176) so that we, having faith that works through love (cf. Gal. 5:6), may be saved from the evil one. There is nothing more precious than love Just as we, fulfilling a work of love, wrote you a letter, so we would like to receive a written word from you, so that we can get to know each other better and continue, as it were, to see [you] and [by you] to be seen through written communication 359 in Christ Jesus our Lord, whose icon is the salvation of the world despite the delusion of idols. 64. To the brotherhood under the spiritual son Gregory (II, 156) 360 Brothers and fathers! Having received an invitation from your father, as his father and yours through him, to tell you something useful for salvation, I, humble, was convinced that this was fair, and I begin my speech like this: [Col. 1488] our salvation, beloved children, consists in correctly believing in the Holy Trinity and doing deeds attested to by the holy commandments of God. For in Christ Jesus, as the apostle says, neither circumcision nor uncircumcision has power, but faith working through love (Gal. 5:6). The concept of faith relates to the teaching of Orthodoxy, and the concept of love to the teaching of good deeds. The Descriptibility and Indescribability of Christ So, we believe in the Father and the Son and the Holy Spirit, who are three Persons, one nature, one power, one primary kingdom over all, worshiped in one nature, will and action, power and glory. We believe that one of the Holy Trinity, the Son and Word of God and the Father, out of His highest goodness, having emptied Himself, took on the form of a servant and appeared in our likeness (Phil. 2:7). This means what the Theologian says: And the Word became flesh (John 1:14) and what the great Apostle says: God appeared in the flesh (1 Tim. 3:16). He, one and the same in two natures, is perfect God and perfect man, and in both (177) and in other perfection he lacks no property, but has everything paternal in divinity and everything maternal in humanity, as the true Son. Just as He is indescribable according to the Father, so He is describable according to the Mother, that is, he can be depicted on an icon, like the Mother. Therefore, the iconoclasts to whom this dogma concerns, without confessing Him as described, undoubtedly turn out to not confess Him to be the true Son of the Mother. For how will what is born be native, and not completely alien, if it is not like the one who gave birth in all physical properties? Just as by describability He has no communication with the Father, but with the Mother, so by indescribability, conversely, He has communication with the Parent, and not with the Parent. This is the right teaching of truth, this is the apostolic faith: to confess to those described Christ in the flesh. So Basil the Great says: “Let Christ also be depicted in the picture, the hero of heroism in battles” 361. The inscribed icon must be venerated, since Christ is worshiped on it. Golden Chrysostom cries out that he saw the Angel on the icon 362. If an incorporeal being is depicted on an icon, then what about the Word incarnate? If he looked, then, of course, he worshiped the Angel on the icon, as well as Christ. For to be worthy of seeing on an icon is the same as to worship, since “honoring the image goes back to the prototype” 363, as the divine 364 Basil again says. Therefore, Christ is denied by those who insult His icon and, by rejecting it, reject Him, although they say that they confess Christ; for even demons confess God, as [Scripture] says (James 2:19; Titus 1:16), but are denied by works Great is the wickedness and great is the confession So, brethren, their wickedness is great and our confession is great, in no way lower than the confession of the ancient martyrs. Stand still, [Col. 1489] strong 365, courageously, not at all hesitating about what the truth of which is reliably known, but taking upon themselves feats for this faith to the point of blood, if circumstances require [this]. (178) From here comes a bright life, like the sun from the sun, for one testifies to the other, as the brother of the Lord explained (James 2:18). Love God with all three faculties, as the commandment commands (Matthew 22:37). Love yourselves as members of Christ (1 Cor. 6:15), for by this, says the Lord, everyone will know that you are My disciples, if you have love for one another (John 13:35). Have confidence in your abbot: let no one be hidden before him, for such a one harbors the serpent within himself. Let no one be lukewarm [cold] in faith, for such a person is not involved in the burning of the Holy Spirit. Let no one acquire property secretly, for such a one is like the thief Judas (see John 12:6). Let no one be stubborn in his opinions, for such a person is not a monk. Let no one be impudent in words, for such a one is the cause of destruction. Let no one eat food in secret, for such a one is like a slave. Let each one find no offense, so that his service is not blamed, as the apostle calls, but in everything he demonstrates himself as the servants of God, in great patience, in adversity, in difficult circumstances, and in other things that he has counted, completing [the description of] a true Christian (2 Cor. 6:3-4). If such a subordinate must be, then what and how much is required from the abbot, who must be a good example for those whom he teaches? Great is the feat, but limitless is the reward, the Kingdom of Heaven, of which may we, both those in authority and those under our command, be worthy, living holy in Christ Jesus our Lord, to whom be glory and dominion, together with the Father and the Holy Spirit, now and ever and unto ages of ages. Amen. 65. To the princely virgins (II, 125) 367 Yesterday, when I saw you, sisters in the Lord, I could not talk with you as much as I should have, since I had to hurry due to the illness of the most God-loving archbishop 368, (179) and now I recognized it as good to fill in what was missing by letter. I saw your sisterhood, what it is and how great it is, how it has increased in number and is distinguished by prudence, and I glorified our Good God, Who gathered you together in such a multitude to serve Him in holiness and truth during the life of the cross. Who should I praise more, the abbess or you, who follow and obey her? Both are full of approval, praise and honor not only for unity in the spiritual life, but also for the fact that with a strict life and abstinence, as I learned, you maintain mutual helpfulness and all service. Blessed are you in the Lord; blessed is your community, praiseworthy is your life [Col. 1408] yours; you are all brides of Christ, every virgin, I will say in the words of the Song of Songs, the garden is closed, the fountain is sealed (Song. 4:12), the rose of the fragrance of God, the lily of incorruptibility. Oh, beautiful paradise! Oh, God-loving meadow! Christ is in your midst, who is the Tree of Life (Gen. 2:9). Tree of Deadly Delight But since for the temptation and test of virtue there is also a forbidden tree (Gen. 2:9, 17), which is beautiful to see, but is not in reality what it seems, but is bitter and deadly when eaten (what is it if not the pleasure 369 with which the foremother Eve was seduced?), we remind and exhort you never to touch its deadly fruit, but to partake of the commandment, this beautiful and truly true fruit, with obedience and humility, with love for each other and kindness, with non-covetousness and creating peace. For with such a life you can glorify God in your body and in spirit, as the holy Apostle calls (1 Cor. 6:20); in this way you will multiply even more, thus here too you will be called by the name of holiness, and in the age to come you will be glorified together with Him, for it is written: if we suffer with Him, that we may also be glorified with Him (Rom. 8:17). And finally, what is more beautiful than you? What is more honorable than to be called daughters of God, sacred sacrifices, churches of virginity? If this is so, then rejoice, sisters in the Lord, rejoice, you who hate the joy of the world, who hate the desires of those who are according to the flesh, (180) who hate the inheritance of the earth, who hate everything that is coveted in the world, for your life is in heaven (cf. Phil. 3:20), and the inheritance of the kingdom of heaven, and the bridegroom Christ himself, who called you to follow him and is willing to lead you through perfection into the heavenly bridal chamber along with the wise virgins (Matthew 25:1–13). I say this in a few words so that you know that we honor you as sisters in the Holy Spirit and wish you all the best. 66. To the virgin Mary (II, 128) 370 Since we received letters from your honor once and again, we recognized it as necessary to greet your honor not only with a greeting, but also with a letter, and not so much about your letters, but out of respect for you. For we have learned that you decided to choose the virgin life in order to serve the Lord in honor and truth. Truly, what is better than virginity? His concern is how to please the Lord (1 Cor. 7:34), how to obtain future benefits, how to escape from the various snares of the devil; but a married woman, on the contrary, how to please her husband (1 Cor. 7:34), how to improve worldly affairs, is overwhelmed by the bitter waves of life, caring about children, about male and female servants, especially about pleasing her husband, not being able to overcome the machinations of the world and ascend to the Lord on the wings of the mind. The Disasters of Marriage Versus Virginity So, you, the most beautiful of women, are truly blessed and most blessed, because you have chosen the good part, like Mary of blessed memory, as if you sat at the feet of Jesus and listened to His word in a calm life (Luke 10:39-42). You have sanctified yourself by offering your life as a gift to God; you have purified your blood (181) in the Holy Spirit, setting a wonderful example. And what benefit will those who are under the yoke gain if they do not experience and find God as much as possible (Acts 17:27)? Are not all marriages dissolved by death? Don’t the beauties of this life pass by like dreams? And how many disasters are associated with marriage! Some are childless, others have bad children; poverty and wealth are tormented and, as it were, melted, and this is thrown, like dice, from one to another; bridal chambers are built and destroyed with tears; crying and sobbing, continuous misfortunes with which life is filled and of which examples are before our eyes. But you, beautiful maiden, escaped all this, living alone in the house and keeping yourself in virginity, like a fragrant rose, for the Lord, although, of course, having sorrows from enemies visible and invisible. For where there is a sacrifice to God, there the robber hides to steal and rob the shrine. But take courage in the Lord, in whom you trust, for whom you endure your labors; He Himself is the guardian of your life, the patron [Col. 1416] and a helper in sorrows; He will complete your course and make you worthy of His Heavenly Kingdom. This was expressed to you by us, sinners, so that you would know that you, the servant of the Lord, have in us, the zealous servants of the Lord, your brothers in spirit and co-servants by nature, praying for your venerability. 67. To the brotherhood of Kizar (II, 130) 371 The news of the death of our spiritual father and yours, beloved brethren, struck our soul, as it should, and plunged us into grave sorrow not for the deceased; blessed is he, who ended a blessed life, a true monk (182) and labored valiantly until old age, and, most importantly, with the Orthodox faith preserved in the midst of persecution and disasters for good, he departed from here and, as it were, crowned with a crown of righteousness for his confession Christ’s, but about us or, better yet, about yourself, who remained like the flock in a helpless state after the good shepherd’s migration. Truly, the memory of this primate brings to regret and contrition the heart, bringing to mind the place and image of his governance in the Lord, how he admonished one who fell, and punished another who acted impudently; he convinced another, the rebellious one, he awakened another, the lazy one, doing [this] with meekness and humility following the example of the Master Himself, who said: learn from Me, for I am meek and lowly in heart (Matthew 11:29), and in general everything that [Col. 1421] he was distinguished among you like the morning star; especially because of long-term habit, separation from one’s father usually weighs heavily on the soul. But what should we do, brethren, before the law of God, which commands thus: You are earth and you will go back to earth (Gen. 3:19)? It would be better to say that this separation is a migration to the Lord. He was commanded to emigrate, and he left the body, separated from you and was united to his fathers (Acts 13:36), leaving you in his life a wonderful example of virtue to imitate. What else is needed then? Come to yourself and comfort each other in the Holy Spirit; and since he left Mr. Anthony as your superior, then according to the same rules and in the same footsteps of piety, you should begin to live, observing the faith, with the readiness to suffer for it, if necessary, even to death in the midst of the current persecution, and not at all to betray the truth; also try with all your might to have love among each other and obedience to the abbot. This is for your salvation; this is also praise for that blessed one in the day of Christ (Phil. 1:10); this is most welcome for us, your friends and brothers. For, walking in such a wonderful way, you will also have us as your followers, as much as possible, in the works of the Lord, most honorable brethren. (183) Blessed Lawrence died. For him, death is peace, for how could it not be so for a good man who has retired from the ascetic labors of life or, better yet, from persecution for the sake of righteousness and moved to the Lord? His virtues are witnessed by many. But for you, most venerable brethren, and for us, the humble, this event is regrettable, since we have lost a valiant monk, a venerable brother, who stood at the head of the spiritual leadership. However, this sorrow changes for both of us into joy, because God’s chosen one was taken from us at the command of the Good God in honor and truth. Therefore, I, the humble one, rejoice and rejoice with you that we brought such a vessel to God, for Lawrence truly became a chosen vessel (Acts 9:15), first through honest renunciation [of the world] and obedience, then through zeal and success in virtues, which is why he was awarded the priesthood and received the dignity of overseeing many brothers and kindly shepherded them, being useful to the flock, living truly for God and for the abbot, and not for the world and worldly affairs; [known] are his exiles for the sake of the Lord and persecution, both before and after; His feet are also red, I will say in the words of Scripture (Is. 52:7), since he walked here and there and proclaimed saving promises to the brethren; his spiritual myrrh, his sacred dew, his virtuous asceticism; he, taken in the midst of this very real persecution, what else did he receive from the Lord if not bliss? So, he is now in heaven in the company of those equal to him, and we are still standing in the field and are under fear of change, for there is no perfect bliss for a person before the end of life, due to the unknown outcome (cf. Sir. 11:28). Therefore, I exhort you, brethren, to stay awake and sober, to take courage and strengthen yourself in the upcoming feat of spiritual and sensual (184) persecution. For he who lives according to the will of God is always persecuted (cf. 2 Tim. 3:12) by an invisible persecutor to be drawn into sin; Let us avoid it, courageous soldiers of Christ. How to avoid it? Being under the strong hand of God, through pleasing Him in everything. And this will happen when you begin to live not according to your own will, but in a communal manner, having Brother Ephraim as your superior, as he left, and we deign, and time and circumstances require. Let everything be common among you, let “mine” and “yours” be banished; let love appear, [Col. 1429] let obedience be observed; and if you know this, says the Lord, blessed are you when you do (John 13:17). 69. To the monk Procopius (II, 137) 372 I am writing to your respect now that I have met the deliverer of my and your letter, who encouraged me to do this, since your piety desires and loves this. Rejoice, man of God, rejoice, most wonderful of friends and, moreover, old ones; Rejoice, renowned for piety and glorious in knowledge. Where are you, why did you once leave us, hiding your venerable face for such a long time? Why are you confined at home, do not go out and appear among people? And thirdly, I will say more boldly or more kindly (for it is characteristic of love not to shy away from reminders that are useful for the beloved): why do you do this, you who withdrew from the world through the acceptance of monastic perfection and again returned home, broke the bonds of addiction, for this [means] renunciation of the world, and again bound yourself to cohabitation with your mistress wife and God-protected children? And what is even stranger: he cut his hair (185) according to the custom of those living in solitude and accepted initiation through the Divine mystery and again let his hair grow, following the example of those living in the desert. Each one, says the apostle, remain in the calling in which you are called (1 Cor. 7:20). And in another place: do not give offense either to the Jews or to the Greeks, or to the Church of God (1 Cor. 10:32). And in another place he says about himself: I will not eat meat forever, lest I cause my brother to stumble (1 Cor. 8:13). Each one makes itself known by its own appearance: a warrior by wearing a sword, a citizen by wearing a cloak. In general, almost everyone who is in power or engaged in arts or crafts wears clothing that befits him: for example, a doctor will not take a shepherd’s crook, and a shepherd will not take a medical instrument in his hand. If this happens in these matters, then even more so in spiritual and greatest matters no one should live or appear out of character for his condition, lest he be subjected to the condemnation determined by the Lord as a seducer of the world, which we will try to avoid, beloved, especially we, who differ from others in both knowledge and rank. For the most severe judgment is superior, but a small one is worthy of mercy, as [Col. 1440] is written (Wis.6:5–6). The Lord also said: to whom much has been entrusted, from him will be required more (Luke 12:48). So, I exhort: [let us beware] lest we, who should be light for those in darkness, become contrary to this, and lest we, who are obliged to bring salt, according to the Gospel (Matthew 5:13), become 373 through negligence. Everything must be decent and orderly, the apostle cries (1 Cor. 14:40), everything must be for the benefit of the neighbor, and not for harm. And in matters permitted to us, if temptation may occur, both Basil the Great demands this, and the entire Old and New Testament in general commands: everyone should remain within their own limits and customs. Do not think, sir, that I am addressing you with arrogance, no, with great love and care, relating your affairs to myself, in a union of love, and desiring the salvation of your venerable soul as well as myself; if there is anything obscene in my words, then with your word teach me humility and convince me that you act appropriately in what has been reproached as obscene. 70. To Deacon Theodore (II, 170) 374 (186) At the request of your love, I begin to refute [Col. 1536] heretical objections, and if I refute them well, then you also put a seal on my words, and if not, then explain it yourself more judiciously. But since it is impossible to well refute the thought of 375 heretics if their proposal itself is not stated, then let it be presented first, and then the Orthodox resolution 376. Confessing one nature of God the Word incarnate, 377 you call Christ one wholeness, consisting of parts (μίαν ολότητα ἐκ μερών), deity and humanity. So we ask: do you classify the Holy Trinity as a whole or a part? If the whole is (το ὃλον), then the Holy Trinity will not be consubstantial, but if the part is (το μέρος), then if you include a deity, you obviously leave humanity outside the Holy Trinity, and if you include humanity, you find yourself admitting a deity outside the Trinity. Confessing one nature of the Word incarnate, we confess Christ not simply as something whole, but consisting of two united wholes (ἐκ δυοΐν ὁλοτήτων), deity and humanity; according to these wholes, as parts taken together, He is both whole as God (ὃλος ἐστίν ὠς Θεός), naturally (φυσικώς) united with the Father and the Spirit, and whole as man (ὃλος ὠς άνθρωπος), essentially (οὐσιωδώς) connected with the Mother and with us, uniquely combining in itself the extremes and properties of these extremes, keeping the connection intact and unfused. Moreover, the Trinity remains the Trinity, not taking into its composition anything unrelated, and humanity remains humanity, without separating from the deity united with it. So, (187) your objection, borrowed from the confusing [subjects] heresy of the acephalians 378, is unreasonable. Another objection from the same heretic Is this Christ, who is confessed by us, numbered among the Holy Trinity or not? If He is numbered among the Holy Trinity, then how will the Trinity be consubstantial after that? If he is not counted, then He will not be God, but only a simple man. Therefore, the same arguments with which you will begin to resolve the bewilderment, keeping the doctrine of the one Christ inviolable, will also serve us in this bewilderment. This Christ, Who is confessed by us, with the same arguments with which He refuted the first objection, can refute the present one as equally unclean. And that Christ, whom you honor, that is, as one natural wholeness, consisting of parts of divinity and humanity, would not be consubstantial with the Father, since the Father is only God, and not also a man, nor consubstantial with the Mother, since the Mother is only a man, and not also God; and [in this case] it is time for you to look for other Christs with whom He would be of one essence, for it is impossible for Him to be knowable as a single nature (μονοπρόσωπον φύσιν). If you cannot find it, then, getting entangled in your own objections, [Col. 1537] with this empty fiction you believe that there is no Christ at all. 71. To the Iconoclastic Council as on behalf of all abbots (II, 1) 379 (189) [Col. 1116] Following the Divine commandments and canonical decrees that we should not do or say anything related to church deanery without the consent of our bishop, much less related to dogmatic research, although your authority once and again invited our humility to do so, we did not dare to come and do anything contrary to the laws, as placed by the Divine Spirit under the sacred hand of the most holy patriarch Nikifor. When some of the abbots of the same rank as us, having decided to make some attempt, decided to arrive there and enter into a verbal debate, then what else did we have to hear, if not something from which our humble heart is crushed? For, they say, this meeting took place to overthrow the second Holy Council of Nicaea 380, that is, to destroy [Col. 1117] worship of the venerable icon (190) of our Lord Jesus Christ and the Mother of God, as well as all the saints. Hearing about this, who does not sigh heavily from the depths of his heart, as if through this the saving Economy of our Lord Jesus Christ is already being overthrown? Hear, O heaven, and tell, O earth, that the most powerful Isaiah may exclaim with us, and what follows in connection with this (Is. 1:2), or, better, to say more closely: Hear, O east and west, north and sea country (cf. Ps. 107:3), in what state our affairs are now and why they dared to draw up a council. But we, the lowest, both those who have arrived and those who have not arrived (for both have the same speech, as if unanimous in a single divine thought), containing a faith in agreement with the Church in Heaven, we not only affirm that it is right to display and venerate the divine icon of our Savior Jesus Christ Himself and His Most Holy Mother and each of the saints, according to the teaching of the second Holy Council of Nicaea or another that divinely taught before it, but and, having written and unwritten evidence from the very coming of our Lord and God, we stand firmly on the foundation of which Christ speaks: you are Peter, and on this rock I will build My Church, and the gates of hell will not prevail against it (Matthew 16:18). Truly, what kind of word can someone who wants to contradict such the power of truth have? For if our Lord Jesus Christ undoubtedly appeared in human form and in our form, then He is rightly written and depicted on the icon like us, although in the Divine image (cf. Heb. 1:3) He remains indescribable, because He is a mediator between God and men (1 Tim. 2:5), preserving unchanged the properties of both natures of which He consists. And if He were not describable, then He would cease to be a man, much less a mediator, since with the destruction of describability, all properties similar to it are destroyed 381. For if He is indescribable, then He is also intangible, and if He is tangible, then at the same time we are perceptible, which would be stupid to contradict, for these are the properties of a body that is subject to touch and image. (191) And how will He be indescribable if He can suffer? If He is describable and can suffer, then, of course, it is necessary to worship Him in the form in which He is depicted, since the glory of the prototype is not shared in the image, according to the expression of Basil the Great, for “the honoring of the image passes to the prototype,” 382, ​​that is, of any natural or artistic. It is also necessary to reason in the same way regarding the image of the venerable Cross: through the veneration of this image the Life-Giving Tree is also honored with veneration; as well as vice versa: along with the destruction of [the first], [the second] is necessarily destroyed. Isn’t the confession of this image a confession of the Life-Giving Cross? Likewise, rejection, in the opposite sense. Any sensible person must assume a similar relationship between the icon of Christ and Christ Himself. However, now is not the time for dogmatic [Col. 1120] presentation, which can easily convince even the most feeble-minded to recognize the light of truth. Such is the evangelical faith of us sinners; This is the apostolic confession of us, the humble; Such is the reverence of us, the lowest, betrayed from the fathers! Moreover, if not only one of the present or ancient, but if Peter and Paul speak of the impossible as if it were possible, and even if an Angel came from heaven itself to teach and preach (cf. Gal. 1:8), then we cannot accept him into fellowship, as not being consistent with the sound teaching of the faith. Finally, no matter how it pleases your power, our humility is ready to suffer to death rather than renounce such a sincere confession of ours. 72. To Joseph, brother and archbishop 383 (192) I received a letter from your holiness. Having learned from it about your conversation with the ruler 384 (τον κρατούντα) and ultimately about your blessed exile, I groaned, humble (how could it be otherwise?), but I glorified God, who glorified you with this 385. And so I rejoice, beloved brother, and rejoice in your success, proud of your triumph or, of course, exile, like those who reign with their crowns. Who would give me the opportunity to see your desired face! I would greedily embrace you, who for the third time have been subjected to exile and imprisonment for the truth of God 386. In fact, your virtue suffered damage while you lived in the monastery 387 and was, as it were, hidden. Now she ascends onto a candlestick and shines for the whole Church (cf. Matt. 5:15). Thus, those who wanted to hide your virtue contributed to its triumph. The expulsion of other most holy bishops 388 is wonderful and fully worthy of praise, but cannot be placed next to yours. Why? Because it is one-time and does not develop from strength to strength (Ps. 83:8) like yours, three-fold and three-part. Therefore, your name is praiseworthy, your deed is glorious, your joy is everlasting. We are separated from each other and dispersed, but God is merciful to unite us and place us together forever. Perhaps He will be pleased to give us the opportunity to see each other again here. We sent the holy fathers and brothers, including the good Kalogir, who rested in your arms, who, as if at the command of God, and not the corruptible king, left Thessalonica and came to Sakkudion 389. We gave the two of us a conversation, I don’t know what kind it is for people, but it was good for the pious, although due to my sins I was deprived of talent. You, most blessed one, always succeed in goodness, praying unceasingly for my salvation, as I also remember you. After all, what is more important to me after God, if not your rest? They tore Athanasius 390 from your brother’s side (193) (increasing sorrow, but also rewards), almost the same as Nektarios; but if against his will, it is not so regrettable, but if with his consent, woe to me, the unfortunate one; however, time will tell how it was taken 391. You were left almost alone, only with my kind Anf and Epiphanius. May the Lord grant them the grace of serving your reverence, and I very much ask and pray for them to appear as your companions until death. What can I say about the rest? May God look upon His property and bring peace to His Church. The brothers who are with me greet you obsequiously. This is the second letter 393 I am sending you after the departure of your holiness from Byzantium 394 . I would like to do this daily if possible. However, we must give thanks to God [for the fact that] He, the Good One, gave us, beloved, the opportunity through letters at such a great distance to talk with each other in such a short time. After all, now we don’t have to worry about [your] crossing the sea, for we are sure that you, safe with God, have reached the place where you were exiled for the truth, you, the pillar of Orthodoxy and the establishment of the Church 395. What this place is like, what the house is like in which you have settled, what its owners are like—all this, outlined in various colors, seems to our mental gaze in no way befitting [you]. However, whatever all this may be, I am sure that your love for God, already habitual, is ready to undergo disasters in martyrdom for Christ. There is nothing new to tell us about us sinners beyond what you already know, except for the rumor that has spread that we are about to move to another place 396 . But wherever we are thrown, [everywhere], of course, is the Lord’s land (Ps. 23:1). (194) Do not cease to pray that we may dwell in goodness with our minds, hearts and souls; We openly admit that we are given over to a thousand sinful inclinations. As for heresy 397, it grows every day, according to our sins, and, as it were, bubbles with the flames of torment and exile, [meeting] resistance by the grace of Christ from very many, first of all, abbots, not to mention ordinary monks. And [among them] even the once persecutor of Christ, now suffering for Him, the most reverent abbot Joseph 398. You see, brother, God’s love for mankind, how He wants to save everyone. But, on the other hand, look at the treacherous enemy; he enticed Nectarius 399, who was once with us, and now [attached] to the wicked, who was never faithful, but very often a traitor. And what is more painful, he is one of those who take subscriptions in wickedness from the abbots of distant regions. So do not be surprised, man of God, and do not be very upset, although, of course, it is sad that a lawless man emerged from our bowels, but after all, Judas was one of the apostles. May our faithful brothers who are dying with you, whom I strongly greet, find mercy, especially my good Anf, if he is with you, and my immortal Athanasius named 400. My brothers kiss your feet with respect. 74. To Euthymius, [Bishop] of Sardis 401 For the sake of the Lord of all, your reverence has been removed by power 402 from us sinners, but [removed] not by spirit, in which it is especially pleasing to unite with God, while many, united physically, but not united spiritually, are deprived of a real mutual connection. Therefore, if our ruler 403 out of stubbornness sent us to the very borders of the universe, he would not separate us, especially if God deigned us to see each other by letters and talk with each other. Unity spiritual and physical This is what I want to say first. Then the proximity of the barbarian country to the outskirts where you are exiled raises fears for your safety. (195) However, everything that concerns you is in the hand of the Lord, who, accompanying you, will protect you from all evil. Perhaps God, wanting His chosen ones to cut through the firmament of faith, like stars, sparkling, sent virtuous men like you in different directions, so that the luminary of Orthodoxy flows around not just one place, but enlightens many more uninitiated. So, like a bright dawn, spread the rays of your brilliant teaching, arrange a day of salvation for those who struggle in the night and strengthen those suffering from lack of light. Be a fellow prisoner of [the Apostle] Paul, and if so, then a companion of Athanasius, because great glory [came] to him from the West. Thus, out of strong love for the good father, we filially converse, trying to ignite the sacred sparks hidden in your love for God, so that the flame of your teaching may shine even brighter, for, as you know, [now] a difficult night and deep darkness, much more destructive than the ninth plague of Egypt (Ex. 10: 21-23), [darkness] which brings into conflict and disorder darkens not only the body, but, what is even more sad, the soul. The ruler thunders with threats, imprisonment, plagues, bitterness, trials, investigations, punishment, exile, all kinds of intimidation and deceit. But does anyone else continue to shine, does anyone else hold on except our Nazarenes 405 (Ναζιραίοι), these nerves (τα νεύρα) of the Church 406, the chosen firstfruits (ἀκροίνια) of reverence, of which the world is not worthy (cf. Heb. 11:38)? Along with many, the most reverent abbot of Kerameya is also included here: after all, this is what should be called the one who, having suffered defeat, again entered into battle 407. And blessed is the Lord, who has many martyrs during this persecution to confirm His immaculate faith. May your holy soul not remain silent in prayer, so that by Divine Providence evil will cease. [Pray] also for me, the humble one, so that I may follow in your footsteps, the holy fathers. 75. To Ignatius, Bishop of Miletus 408 (196) I secured good prey by finding a letter carrier (γραμματηφόρου), through whom I write to your holiness this letter, which, however, has no meaning, but strongly expresses my great love and affection [for you]. We love you, best of fathers, with special love, not only as a blessed shepherd, because, being among the first to be exposed to danger, you accepted suffering, exile and deprivation of everything as faith, but also because you belong to the same schematic clique with us (ὁμοσχημος ήμῖν) and to our original acquaintances and friends 409 . I would also add for the sake of the reverence that you tried to develop in yourself through abstinence. And so we are glad that we have such and such a great father, especially because the Church of God has a pillar and a foundation (cf. 1 Timothy 3:15) during this severe earthquake from wickedness, truly an earthquake, during which the wicked fall without support, and among the pious some waver, while others do not experience anything like that, possessing great spiritual firmness. Therefore, the more pillars and spiritual affirmations, the more we, the humble ones, become stronger. Blessed be God, who has shown your virtue even more brilliant at this time. For this experience is a temptation, or, more precisely, a purification, so that the elect may be revealed and the rest convicted. Of course, you, godly one, have heard well about who and in what numbers belongs to one and the other side. Therefore, we mourn with sorrow for the cut off members: how honest and equivalent to gold were turned into clay vessels! (cf. 2 Timothy 2:20). This happened to them. And may the great hand of God keep you, our dear father, healthy, shining in your teaching, glorified for your boldness, praying both for the Church of Christ and for us, unworthy, so that I, escaping from evil, may follow in your footsteps. 76. To Abbot John Chalkitus 410 (197) I wanted to use the services of Silouan, our spiritual child, to [deliver] this letter, through whom I received the admonition sent to me by your holiness when you went into exile for the sake of the Lord. 411 But since I did not succeed that time, I considered it appropriate to greet your honesty through the Apocrisiaries, whom I had just found. Rejoice, good brother, of [all] fathers most dear to me, you were exiled with Christ, you have compassion on Him who suffered for you. It is good for you that you took up spiritual competition, it is good for you that for the sake of Christ you counted all things as rubbish (Phil. 3:8). The monastery that you built without sparing your labor and sweat is wonderful, and which surpasses the surrounding islands in its location and many other properties. But take into account that He provided you with a place of [eternal] life in paradise, and God, of course, is able to return that [monastery] to you if He wishes. You shone brighter than the sun among brothers in the rank [of monasticism]. You actually became a monk 412, for the sake of truth, cut off from everyone: from spiritual children, and relatives, and friends, and the fatherland, and everything else. I will add something even more bold (for you allow me to be bold): you have fulfilled your obligations. I suffered a good defeat and, defeated, I even rejoice, having appropriated your [victorious] crown. This is love according to God (τα κατά Θεόν φίλτρα). You know what I’m talking about [about] when I condemned the fall of that time, although it was not considered so; your reverence sought something more perfect 413. I'm at your mercy, friend. But just as here I show benevolence, so you too, I ask you, agree [with us]. What exactly? That even then [they were given into custody] for the truth. I say this not in my own defense, let it not be, but so that God, through the recognition of this, will strengthen you in the present [imprisonment], so that you strive lawfully (cf. 2 Tim. 2:5). I said this out of excessive love, (198) for I would not have dared to say this to anyone else, although I strongly wish that everyone would think so, from head to toe. After all, now our affairs are already beyond suspicion and crooked rumors (σκαιότητος), although in general we [live] in sins. Tell us, father, and you, in what conditions you are and how you are sitting, without becoming discouraged and not despairing of the mercy of God, for if He had said: be silent and stop (Mark 4:39), then the flogging would have stopped (Ps. 105:30) 414. At the same time, I ask you, pray for me unceasingly, so that I may be delivered from the evil one. A song truly befits you (Ps. 65:2), not only from me, a sinner, but almost from the entire Church of God. For what? Because in this shock from wickedness, when priests fall, bishops perish, monks are crushed, superiors are overthrown, subordinates are dispersed, husbands are weakened, wives are afraid, you, one of [all] women, appeared invincible, firm, unshakable, fearless, incorruptible, indestructible. What explains this? By the fact that you founded your spiritual house on a spiritual stone (cf. Luke 6:48), fastened and decorated, as if with spiritual stones, with many and varied previous [your] good deeds, on which, with the help of God, the futility and powerlessness of demonic winds and thunderclouds were revealed. Blessed are you among women (cf. Luke 1:28); blessed are you among rulers, glorious are you among spouses. You truly erected a horn of salvation (cf. Luke 1:69) for the Church of God, gladdened the Angels, confounded demons, defeated the wicked, defeated the deceivers of the people, confirmed the wavering, wounded those who renounced monasticism, burned carnivores, confessed Christ through His holy icon, and was numbered among His confessors. Rejoice, courageous soul; Rejoice, heart ready for martyrdom; (199) Rejoice, my venerable mother! If you did and are doing the will of Christ, I do not at all want to say the will of me, unworthy, then God also glorified and exalted you and, perhaps, will exalt you, if only we are faithful to the end to our best confession. What is the use of it? The Kingdom of Heaven, in which you and all the saints will shine like the sun (cf. Matt. 13:43). I send appropriate greetings to your companion and truly son. 78. To the consul Zechariah 416 I greet you, man of God, best of friends, worker of Christ. For what good deed do you reward us sinners with favors? And with mercies that do not delight the flesh, from which the benefit is not temporary, but truly pertaining to the soul and not exhausted forever. You know what I am talking about [about those rendered] to the most God-loving archbishop and our brother 417, and to the protopresbyter 418, and to us sinners, and to any other of our children 419. Of course, not at all for the sake of obtaining some benefit, but why and when? From the goodness of your heart and from your God-loving disposition, according to which you have previously benefited [us], and then, when the king raged against us in Herod’s manner (ήρωδιανίζων), it would be quite appropriate to say so (σεμνοπρεπέστερον). May He who, out of love for mankind, took upon Himself the mercies that you have done for us, the humble, reward you with grace upon grace (John 1:16) and deliver you and your whole house from all evil, and above all from the heresy that is mad against Christ. (200) The Lord knows those who are His, as it is written (2 Tim. 2:19). Therefore, my dear child, He did not want you to pass unnoticed in these days, but to appear openly, like some pearls of piety, so that He might be glorified as much as possible from the firmness of your heart, as in some of your former brothers. However, isn’t it sad that you are separated from the most God-loving archbishop, deprived of the consolation and advice of your steadfast virtue? However, God is able to provide for what is useful, so that the testing of the virtues of both will be revealed. I rejoice over you, my child, and I am proud. You are Athanasius 421, so be one in word and in deed, by the grace of God who strengthens everything. Endure, my child, imprisonment for Christ and, if He judges anything else, accept it with joy. After all, for the sensible, the most unbearable and harmful thing is not to suffer, but not to endure suffering for Christ. The Lord is with your spirit. May the blessing of our blessed father 422 and the venerable brethren, and above all, the intercession of the Holy Mother of God with all the saints, overshadow you. Remember me, your sinful father. Oh, good Timothy, I have always known you to be God-loving, loving, benevolent, sincere, simple-minded, faithful, compassionate towards our blessed father, towards me, a sinner, and towards the most God-loving archbishop 424. Show now the deeds of your strength, friendship, (201) fidelity, godliness, divine jealousy. What does it mean]? So that you do not give sleep to your eyes (see Ps. 132:4) and resolutely do not calm down until you find the most God-loving archbishop. Condolence for him, my dear child, strive with him, seal the past with what has already happened. In this way you will please the Lord and heal me, a sinner. Just go the proper way and carefully, find him and give him my letter. Always pray for me, dear child. 81. To the children Anatoly and Savvaty 425 This is the third letter I have received from you, my dear and most kind children. From it I learned your good disposition towards God and your attitude towards me, a sinner. The fact that you relatively often write and report about your affairs and even about the affairs of your brothers in the scattered surroundings, where and how they live, which was discussed in the previous letter, serves as proof of your warm love for your father and ardent zeal for God. May you abide in these feelings, good children, borrowing warmth from [my] warm [love] and being inflamed by the Spirit for every good deed. Now is the time for patience, brothers, the time for suffering, soldiers of Christ. Endure disasters. [These] sufferings cannot be compared with the future glory, for which our fathers who worked hard were awarded crowns. (202) You know that Nectarius, the ancient traitor, retreated, having committed a deed worse than Judas. He, having become an apostate and betrayed the Lord of glory (cf. 1 Cor. 2:8), hanged himself out of repentance (Matthew 27:5); and this one treacherously abandoned Christ, renouncing His holy icon, and unrepentantly, together with his soul, destroyed the souls of many others, demanding wicked receipts. Also, Orestes, for the sake of vile passion, fell away from the seven 426, and fell into the abyss of wickedness. Therefore, my children, let us beware. As they say, when the wicked fall, the righteous become more careful (cf. Proverbs 29:16). Be attentive to yourself, I ask [you], and do not give room to the devil (cf. Eph. 4:27), but let the fear of God protect us in all cases. I really want you to be educated, but you see that knowledge puffs up (cf. 1 Cor. 8:1) the unwary, and arrogance breaks out. So, may knowledge be added to you and humility increase in you. From Metope I am exiled to the Vonite fortress, to [theme] Anatolikon, and I am glad that I am changing my place for the sake of my Lord and God. I ask [you], my children, to pray for my salvation. To your brothers, especially the “ten” 427, extend a hand [of help] in word [and] deed as far as possible, to replace [me] in my absence. Your brothers, Ipaty and Nikolai, warmly welcome you. The grace of our Lord Jesus Christ be with your spirit. Amen. 82. To Peter, [Metropolitan] of Nicaea 428 (203) Ready to write to your fatherly and dear holiness, I very often encountered obstacles in my sins. To this day I cannot cite any other reason. Now, having found an opportunity and a letter-bearer, I gladly turn and greet the venerable and sacred head for me. If in general everyone who strives for the sake of piety deserves strong love from my vileness, then your fatherhood deserves exceptional veneration from me. Since I have not deservedly received love from you, it is clear that I love you much more than many others. And that love is directed towards me, this is most strongly proven by the fact that during the test of affairs [persecution], you extolled and praised me, as if I were useful for the common good, and this was not done in some private and imperceptible way, but was even brought to the attention of the patriarch 429. This is a sign of your love and, so to speak, care for others and the ugliness of my unworthiness, which is still suppressed by the praise of your divine wisdom. I talk about this so much, as if in my defense. But what [to say] next? You are taken, father, and transferred (ηρ$ης και μετήβης), expelled and exiled to another place (περιωρίσης και μεωρίσης). The rumor, spreading from one to another, deafened and amazed us, your children, who did not know the course of action, were not aware of the circumstances 430. After all, we, humble ones, in the current noisy and stormy heresy, rely as an anchor on your greatness, nourishing (πηδαλιουχούσει) and guiding us with God-strong insistence (ταῖς Θεοστενεσιν ἐνστάσεσιν) for a safe and prosperous voyage. So, inform us, blessed one, briefly about your situation, so that with your support we may girdle ourselves with strength (cf. 1 Samuel 2:4), and in addition, strengthen us with prayers, excite us with exhortations, assure us that the Lord will not completely allow the rod of sinners to strike His Church and that therefore we must firmly endure the slowness, which, according to the unsearchable destinies of His Wisdom, God has decided to be useful to apply to to us, humble in all respects. (204) The time has come when I can address your holiness with a friendly letter. But earlier, when, due to my sins, sad questions were raised in the Church of God to her harm, we were so at odds with each other that this sad discord became known to both the East and the West. Woe to those days! Woe to that sad event! This was a violation of the Gospel of God, [a violation] that caused the ends of the earth to shake and the heavens to groan. But now, when the previous confusions, by the wave of Providence, were eliminated, even the worst flared up, by His permission, being, of course, a consequence of the previous one. And truly, woe to these days, which should be considered nothing more than the threshold of the coming of the Antichrist. But since [your holiness], by the grace of the All-Good God, turned out to agree with us in everything, or, more correctly, with the truth, having chosen, together with all Orthodox, the same path of piety with ardent zeal, despite old age, which is worthy of both surprise and praise, then I, humble, again turn to my former love and closeness 432. According to the words of the Divine lips, nothing promotes unanimity so much as a concordant [teaching] about God, nor dissent in so many ways as disagreement [in the teaching] about Him 433 . Therefore, having thrown off the past like some heavy cloud, with great joy I now show you the heavenly light of unanimity and turn to you as my beloved father, approaching you as one expelled and imprisoned for the truth, crowning you with approval and praise, exalting your venerable gray hair and long-term exploits. Oh, the great gift of God, which did not allow your brilliant exploits to be hidden under the same dark vessel! Now I honor you as a confessor of Christ, (205) I praise you as a guardian of Orthodoxy, rejoicing with you and triumphing over your deeds in goodness. Although, according to the Apostle, suffering for Christ is the greatest of gifts (cf. Phil. 1:29), however, I pity your honest old age, considering suffering not an easy matter. However, I am convinced that you would have overcome everything through Christ who strengthens you (Phil. 4:13) for the triumph of Orthodoxy, for the exaltation of me, a sinner, and, like me, those who love you, and above all - the entire Church of God, in [gaining] the incorruptible crown of righteousness. If it is impossible for you to answer the letter, then grant me the best of what you have, your holy prayers, for I am full of sins and more pitiful than all people. 84. To the layman Grigora 434 Your great and warm service and persistent presence with your imprisoned brothers have made you, a man of God, homeless, a fugitive, a wanderer. But dare to dwell in the shelter of the Heavenly God (Ps. 90:1), heavenly Jerusalem will be your abode. You really struggled, you were poor, you were spent, you were often beaten, and you were even detained, and although not final 435, your reward is great, on par with the prisoners, if not more. You are our unanimous brother, a companion in all the blessings we have, as well as in temporary ones. God save you. Pray for us and from now on, to the best of your ability, help those imprisoned for God, whether they are men or women, for [we] are all brothers in Christ. (206) Having heard about your honesty 437, I received with particular joy the news of your current imprisonment for the sake of our Lord and God. O wisest of women! Oh, blood relatives (αἴμα) of blessed Theoktista, physical and spiritual 438! This is for you the crowning of your accomplished ascetic deeds. This is the color of your proven submission. How great is your glory! How brilliant is your success, one of the nobles, noble both in flesh and in spirit! What word can properly praise you? What language, glorifying you, will not remain in your debt? But what is required for this? So that you complete your feat. Although you endure solitary confinement, [it is shared with you] by Christ and the Angels. Although this may be sad from a physical point of view, from a spiritual point of view it should be joyful if you look not at the visible perishable, but at the invisible heavenly. If you complete your work, you can be numbered among the confessors of Christ. Please, madam, be steadfast, be strengthened from above. Do not be afraid of the king if you have to appear before his face, just as the martyrs were not afraid of the exposure of their bodies or wounds, even if this happens. After all, Christ is your protection and help, so that you overcome everything just like Fevronia and her associates 439. I must tell you this out of great concern for you and out of love for the Lord, so that you do not become an apostate from Christ. If, out of condescending philanthropy, you are not burdened to show mercy to my humility, then will I allow myself to refuse justification, even with a word, before your kind soul? Oh, your compassionate disposition! O heart (207) merciful; oh, indulgent soul! For me, you, sir, are like an ever-flowing spring that quenches my thirst, sensual and mental, or rather a garden full of various beautiful fruits that I can enjoy as I choose. Indeed, nothing that exists can replace a true friend. And I dare to call you father, for from ancient times to this day you have shown me signs of love for children. One should only be surprised that neither time, nor the degree of sadness, nor tempting events, nor the taking of property out of malice, nor anything else, no matter great or small, has weakened the fullness of your kindness. While parents, as we see, do not always retain a natural feeling of love and it sometimes weakens or, by some chance, gives way even to hatred, there is nothing like that in your nobility and reverence for God. You are always the same and do not change, 442 for you have acquired the love of God, who is unchangeable and always equal to Himself. Such glory befits you, man of God. But I am afraid that the abundance of your goodness may turn into condemnation for me. For what can I, a beggar, give for her, except my rejected prayer? So, I pray to my good God to make a visitation (επισκοπήν) to you, instead of my humility, to complete salvation, especially from the maddened Christian heresy. Although I do not receive letters from your honesty, madam, I will not stop sending you, as my spiritual mother, whenever there is a faithful letter-bearer 444. And how can I not call you that, suffering for Christ, cut off from your head, expelled from home, from the city, [excommunicated] from relatives, friends, exiled to some distant places?! I’m not even talking about the glorious other benefits of yours performed long ago, (208) and finally, those shown and still being shown to me, a sinner. This is characteristic of a woman of the noblest spirit, characteristic of a martyr-minded soul, a heart that seeks God with all its strength. Let the meek ones hear and rejoice (Ps. 33:3) that a woman from the senatorial class (συγκλυτικη) accepted the crown for her confession of Christ. Let the East and West hear that now the golden race of blessed women has risen again, to which Thekla and Fevronia belong 445. Because what? Although you were not slain, you nevertheless endured suffering with the same disposition and in the same environment [as them]. Blessed are you among women! Blessed among mothers! Where are other mothers [before you], where are those belonging to the highest dignity! You are the only one of all and triumph over everyone. You have inflicted a mortal wound on the devil. But since it is not the one who just took up a good deed who deserves satisfaction, but the one who completed what he started well, I pray to you, my venerable lady, strengthen your spirit towards the end of your exploits, so that with your life you can leave for subsequent generations an example of a glorious life. I ask and remind you to value your physical health. After all, I know your unbridled jealousy [for exploits]. Use tonics and comfort yourself. The feat of [monastic] renunciation from everyone is already considerable. This is briefly [I told] you, mother. And what should we say to the lady [your] daughter, who accompanies you in virtue? From a good root comes good fruit. Do not be sad that you are separated from your husband, for if he were here, you would not be in your current state. You are with your mother, and a martyr at that; with the father, but moreover with the Most High and Immortal, no longer as in the flesh, but above the flesh. Please support the martyr who gave birth to you. Share with her the feat of exile, as you are doing. Serve the confessor of Christ. For good glory and salvation, a [clean] conscience and participation in the exploits of others is enough for you. This [I say] out of spiritual love, out of concern that oppresses me, for, as has already been said, we know that in your wisdom you do everything that is required by reason. (209) And now I have been subjected to your fate and until now [am] in exile. However, jealousy is easily accessible to anyone. Let all [this] be taken into the aroma of Christ. Pray for me too, a sinner. You have many good deeds, most God-loving sir, which you have not only shown to us, the humble, but which you are still doing. What did you not console, what did you not send out! And among [your parcels] the latter are numerous and very pleasant. Who will reward you for this if not the Good God? By your deeds you have proven your unfailing love, you have clearly demonstrated your readiness, quick as lightning. Separated by such a space, I still enjoy your mercies, after the brothers who came brought you work: I heard that some of them were even treated in your Abrahamic 447 (Ἀβραμιαία) dwelling and blessed, since it serves as a refuge for many monks and a place of education for orphans. May the Father of the orphans, God, nourish you forever. May Abraham warm you, as his imitator, in his bosom (cf. Luke 16:23) together with your lady sisters, with whom you serve Christ. So the saying has been fulfilled for us: behold, whatever is good or whatever is good, let the brethren live together (Ps. 133:1). On the way to exile, I enjoyed your benefits from your blessed estate near Prussa 448. And you, even being far away, greet us. May your spiritual and material blessings increase. May you be preserved for me unharmed both in physical health and in mental health through strict removal from Christ-fighting heretics. 89. To Evschimon, [Bishop] of Lampsacus 449 (210) I learned that your reverence was captured by persecutors. This is a work of Providence, so that through your confession you can support and strengthen the Church of God in the shock that has befallen it from wickedness. What falls you see, friend! How few survived at all levels! All are overthrown. Oh, what rage was kindled! Oh, a return to the old state! We have returned to the situation in which we were before, when the Church was stripped of its beauty and the law of God was abolished 450. Now everyone is in a pitiful, sad state: the altars are disgraced by the desecration of holy 451 icons, the churches are desecrated by wicked priests. Why spread? Christ is mocked and persecuted due to the rejection of His sacred image. And if this [is done with the image of] Christ, then what can we say about [icons] of the Mother of God or any other of God’s servants? This is [worthy] of crying and sobbing. We heard about this from our fathers, who experienced the events of that time; now this has happened to us, the humble, in an even sadder way. But raise up, Father, your hands to heaven, beg God, stretch out your right hand, the hand of an intercessor, and to me, lazy and sinful, so that we may joyfully endure everything that Christ grants to suffer for Him, fearing, according to the Divine commandment, those who cannot kill the body, but the One who is able to cast both body and soul into the unquenchable fire of Gehenna (Matthew 10:28). 90. To Archimandrite Hilarion 452 (211) Belatedly, I found the opportunity to greet my holy father in writing. As your honesty knows, in view of the madness of heresy and my distant exile, it is very rare [to find] a letter carrier, and especially a reliable one. I strongly wish to know about you, father, where you are now and how you were sent away by the wicked. In any case, and especially since you surpass so many in your virtues, I assume that you have suffered a lot of grief and oppression. For where Divine gifts are abundant, fierce attacks of opponents are [directed] there. However, Father, you too can say: I can do all things through Jesus Christ who strengthens me (Phil. 4:13). You know how many of the brothers, whose names I will gladly withhold, left us, loving the present age. Alas, what a misfortune, what a defeat! If the light, says the Lord, which is in you, is darkness, then what is the darkness? (Matthew 6:23); and: if the salt loses its strength, then with what will you make it salty? (Matthew 5:13) I say in contrition and excitement. There is no need to teach you this, father. The fur is scarce, says the prophet, and the forger forges silver in vain (Jer. 6:29). No matter how much our hierarch and true shepherd instruct, no matter how much the brethren convince each other, everything is powerless: a weak gust of the opposite wind is enough, and the spiritual ship is completely plunged into the abyss of wickedness. May such people be honored later to somehow rise to the surface and begin the fight again. And may the Good God protect you in your deeds and labors for the great benefit of His Church, for the pride of Byzantium 453 and the glory of the monks and, moreover, in prayer for me, your sinful child, so that I may remain healthy, following you, my holy fathers. 91. To the two brothers grammarians 454 (212) My letter is completely powerless to console sorrowful souls, such as yours, my venerable fathers, from temptation and prison hardships from the oppressors. But since mutual explanation brings relief, I thought it useful to write now in order to let you understand that my inner mood is strongly impressed by love for your honesty, is in no small degree concerned about your safety, and is wondering why, of all the others, only you ended up there in the hands of a lawless man, subjecting the venerables of the Lord to horrors. Oh, God's long-suffering, which does not reject events at all, so that the proof of the faith of those who suffer in Him appears brighter than gold, and the swiftness of those acting would be directed along the path of repentance, that is, the condemnation of sins would be accomplished. I know, my fathers, you are enduring bitter and unbearable suffering. Isn't that right? The one who oppresses you is terrible, and to the extent that he surpasses everyone in his wickedness 455. With you, like many ascetics, fellow countrymen and acquaintances are not with you, which usually greatly consoles you in times of adversity. What can we say to this? [That] what the apostolic lips loudly proclaim to you: the sufferings of this present time are not worth anything in comparison with the glory that will be revealed in us (Rom. 8:18). Therefore, venerable ones, give us, the unstable ones, a share of your courageous fortitude; strengthen our wavering souls with your holy prayers; beg God to hasten with forgiveness to those who have lost patience and care about temporary things and not about the soul. And may the Lord hear [you] and make a quick and immediate visit. 92. To nephew Stefan 456 (214) I learned that you, my dear and most honest one, were captured by dishonest heretics. And I would have been sad if this had [happened] for any other reason, but I was very glad, for you are imprisoned for Christ. Today's wicked people provide everything to achieve what they want. But thanks be to Christ, who strengthened you to despise everything for one reason only, so as not to fall into wickedness; this will turn for you into nobility of soul, human glory, the triumph of virtue, into all kinds of good. So, brother, let us endure imprisonment for the Lord, grief, oppression, as a reward for which eternal joy and endless life will shine upon you. And now the Angel accompanies you, becoming your household (ὑφέστιος), your acquaintances approve of you, the Orthodox praise you. Everything works for your good and will work for you as long as you follow this path by the power of Christ. Tell me about yourself in writing and, if you can, without forgetting, brother, pray for me, for I am more sinful than anyone else. In these days, greeting or simply addressing those who have been exiled for Christ is a powerful proof of friendship and piety. And sending gifts is a sign of the greatest devotion and zeal for God. Such is my beloved master in regard (214) to my humility. Your messages are pleasant sources of light for me, they are signs of your spiritual purity and bright, Orthodox way of thinking. After all, now, as you see, church affairs are [engulfed] in darkness and storm, which consumes not bodies, which would not be so terrible, but the wrecked immortal souls. Oh, terrible disaster! There is no lighthouse or pier nearby. Therefore, beware, beloved, directing [your life] in the Orthodox way, lest [you] be overtaken by a heretical storm, raising your eyes to heaven, from where we wait for the Savior, the Lord of glory, Whom those who walk like the Jews ( τα Ιουδαίων ’ίσα πράττοντες) dare to dishonor through desecration of His icon. This is, in response to love, our small greeting to your kind honesty with our sinful prayer, [besides which] we have nothing to repay you. 94. To the scent merchant Leo I am writing to you both as a man of God and as a sincere friend and pious husband and ardent zealot. You see, friend, what the present state of affairs is, what a [strong] fire has engulfed the Church of God, having, of course, flared up from the previous flooding. We were consumed by the flames of adultery 457, we were consumed by the arrow of adulterous relations, I mean the persecutions and imprisonments that were committed because of them, punishments, expulsions and disasters; Not without reason, I would add the previous case of the Simonians and regarding the Simonians. After all, it is not typical for the Church of God to avenge itself with scourgings, exiles and imprisonment. Moreover, (215) [I want to say] about the case of the Paulicians and the persecution of the Paulicians 458. After all, church law does not threaten anyone with a knife, a sword, or a whip, for it says: everyone who takes the sword will die with the sword (Matthew 26:52). But in view of the fact that all this was applied, a pillar of evil flared up, as if from the depths of hell, this anti-Christ heresy, destroying everyone. Oh, horror! And [now] we can say: at this time there is no place lower than a sacrifice, lower than an offering, lower than a censer, nor a place to devour before You and find mercy (Dan. 3:38-39). Therefore, I beg your love for God to protect yourself from communication with godless heretics and, as far as possible, to extend your hand [of help] to the perishing, and not only to them, but also to the pious, which you are accustomed to always do in deed and word. [Keep in mind] that the immortal soul is in danger. I am convinced that God will be your protector and will protect you from danger if you do this, offering prayer for me, which I, as a sinner, need. If your sisters can keep a secret, welcome them from us. 95. To the Domestic Politian 459 From what you did in relation to our brothers 460, [it is clear] that you, my lord, are in fact, in word and deed, a sincere friend of our humility. What have you not done and to what extent have you not given yourself, pitying them, being compassionate, sheltering, encouraging, inspiring jealousy in them, informing [them] about every event, gathering [everyone] at your place and giving them the opportunity to see each other, taking responsibility and almost exposing yourself to danger in advance! But maybe one of the other neighbors [does this]? Not at all: they are friends (216) of meals, and not friends of Christ, for they either themselves have fallen into heresies, or enter into friendly communication with heretics. And you, man of God, are even a friend of those persecuted for Christ. Therefore, as we hear, you protect yourself from communicating with lawless people. And may you continue to be favored by the Lord, together with your excellent wife and noble children, for you are one of the noble ones, you love Christ and are under the leadership of Christ. I owe you much, but the Lord is with you, who in my place will reward you with a load of grace (John 1:16). May you be saved along with your entire household, man of God and wonderful friend. Even without receiving answers, I have a strong desire to write to my lady. More than anyone else, I am obliged to express gratitude to you for all those great and many of your favors that I have enjoyed and continue to enjoy. Oh, if only I could bring it physically, by deed itself! But you know that I am without means, and, moreover, a sinner. Insolvent in both respects, how could I pay you [my] debt? No way, unless with the help of God, who takes upon himself the benefits shown to his neighbors. This [I say] regarding many of your past [good deeds]. But what [to say] about the fact that even after being upset by those who foolishly wronged you, you did not stop doing good to the brethren 462? Abba Hypatius [the brothers] came to you and you showed them mercy; outside [the city], in one of [your] estates, fed (σιτηρετούμενοι) [brothers] of Abba Theoktistus. I will no longer speak about myself, or about brother Silvanus, or about anyone else who received from your right hand. (217) So let your part 463 be with the saints. And if you do not avoid, you will have [communion] with us; for if you serve us in the physical, it is natural for you to take part in the spiritual, according to the apostolic commandment (see Rom. 15:27). Therefore, especially in view of heresy, I also care about your spiritual integrity. But may God Himself, under His strong hand, keep you unharmed and blameless. 97. To the consul Zechariah 464 To your God-loving nobility, my lord, I, humble, must write again. Why? Because you always turn out to be our benefactor, a powerful and faithful friend. What is the quality of a true friend? That a friend lays down his life for his beloved. Look at yourself and decide whether this is not the extent [you have reached] in relation to our humility in [providing] assistance to the most God-loving archbishop 465 and our brothers staying with you. Turning to each of the benefits [you have shown], we love and bless you, we ask and beseech you, pointing to Christ as the rewarder of your reward, who promised a reward for a cup of ice water (see Matt. 10:42), not to mention such great [merits]. May you be preserved for us for many years in health, abundance, complacency and, of course, in right-mindedness about the immaculate faith. (218) I, humble, cannot forget about your love, good friend, for at all times you showed us signs of love, without being embarrassed even in the hour of our temptation. After all, I know that while all our friends and 467 neighbors retreated, you alone, out of fear and love for God, constantly appeared at night with gifts, with instructions, with prayer, regret, with questions about the way to keep your soul honest, with readiness [for everything]. Therefore, I am writing you this short note with deep gratitude for the hospitality shown [by you] to the brethren who come there on matters of obedience now, when fears threaten on all sides. But God will reward you with His mercies, deliver you from vile communication with iconoclasts and save you in His Heavenly Kingdom. I received, brother, your note, and since you forced my <p. 24> humility, then by the mercy of God, who forgives all sin, may penance be forgiven you. From now on, eat from everything that is consecrated, being careful in the future to fall into the same crimes, so that the court does not turn out to be unmerciful to us forever if we do not come to our senses after healing and quick forgiveness. May God forgive you, brother, for your sins. Pray for us sinners. (219) The treasure of piety should not be exposed to public display, for even against its will it could be desecrated by wicked sacrilege. Therefore, it is quite right that God has provided it exclusively to the Church of God for the well-being of Orthodoxy. Such glory [befits] you, my best of fathers and of the right-minded, most firm and desirable! No matter how sad it is that you brought upon yourself the taking away of your home, the deprivation of friends, the separation from your children, and much more, which causes the greatest sorrow, the greater your personal advantages. Don't lose heart, wise one. For you turned out to be a defender of piety, great in earthly dignity, even greater in heavenly dignity, famous in [your] worldly usefulness (χρησιμεύσει), even more famous in monastic contemplation. You are always before my mind's eye; I hug and kiss you in my heart, I pray as much as [I can], sinner, that you will be healthy in body, that the hand of God will always be over you. Try to do the same, my lord, regarding your child, admonishing Kalogir as much as possible, or at least my lord the man of God, I’m talking about spafaria. 101. To Isidore from Byzantium (Βυζαντίω) 470 You always, good friend, remember me, and may my God remember you. I consider it less important to receive a fat purse from people of important influence than a parcel from your God-loving honesty, although it would turn out to be worth one obol: truly, even such a parcel is great and exceeds my merits. For this, may the Lord give you all worldly contentment, keeping you uninvolved in the heresy against Christ. Be healthy in the Lord, respected by me in everything. 102. To the stranger George 471 (220) I hear that your blessed dwelling has become a refuge for our brothers. And this is always a great mercy, but especially now, when the doors to almost all friendly houses are closed to us out of human fear. But the fear of God [inspires you] to keep your door open for us, entering into which we, as far as possible for sinners, proclaim to you the peace of the Lord, blessing and glorifying you [for the fact that] you have become the house of God. Let your share be with Abraham, who received the Angels (Gen. 19:1-15). May every good thing, spiritual and visible, be multiplied from you. May you have joy both in this age and in the future. But along with this virtue, let abstinence from communicating with those who are heretics against Christ, the Mother of God and every saint protect you. 103. To the child Naucratius 472 Since the Good God deigned that we should see brother Adrian, we considered it timely, my beloved child, to greet you, and through you, your other brothers, and our children. As for us, we have settled down with your prayers: our premises are good, and the silence is pleasant, 473 and God is close. But our enemy the devil is also [near], who accompanies everyone to temptation. I pray you, do not cease to remember me in your prayers, so that I may be saved with the brothers who also greet [you]. In addition, I ask you to remain in faith and hope and not to become embittered by current sorrows. The Lord is near to all who wait for Him (Ps. 145:18). And you, (221) my child, as my soul and strength, give yourself [at the disposal of] our scattered brothers, as much as you can and as much as need requires. For this reason, in any case, God arranged it in such a way that you remained free. Keep in mind that you can send [someone] here 474 and even from time to time you can come yourself, but only be careful so that this is not disclosed by any simple-minded brothers. Adrian knows when he got in and how. We have no need for anything other than books, and if there is an interpretation of the Gospel of John that belongs to my father according to the flesh, then send it to me along with the others that I have mentioned. May God protect you, my child, like the apple of my eye. Seeing Brother Proterius, I, humble, thanked the Lord, because I was worried about his safety; I know that it [is provided to him] from the Lord, who, despite my sins, for the benefit of the brethren, accompanies him at the entrance and exit and allows him to pass unharmed, as if through fire 476. As for the news now reported to [me], both good and bad, for the former we should rejoice and give thanks, especially in view of the fact that women also take courage against the devil, but for the latter there is sadness and groaning. And how can we not experience oppression from the fall of our brothers, and to the extent that the heresy that deceives the people (λαοπλάνος) succeeds! However, we need to endure this, remaining unswervingly faithful in the love of Christ, and even if, as is quite likely, the situation of the Orthodox becomes more and more difficult, this strengthens us well. But I don’t know how you previously protected yourself from your wife 477. (222) Now, brother, decide with me (σύγγνωι) to speak and be silent, for many people are useful to me: one [attitude] is towards those who are strangers in faith, and the other is towards like-minded people. And I, unfortunate one, am filled with fear of God’s judgment and become indignant when I do not send or receive letters. After all, this is a matter of divine love, and it is unsafe to remain silent and conceal one’s intentions to oneself, for not only does it not testify to love for one’s neighbor, but it also oppresses the soul of the one who acts in this way. However, I follow the middle path, as it were, and, moreover, at the request and with the approval of my companions; I am fulfilled only so much as not to anger God and not to fall away from the truth even before the attack of God’s enemies; I also mean that I must be persistent towards others. [Thus] I am faced with a triple obligation, but perhaps I am not fulfilling a single one, since it is written: to whom much has been entrusted, the more will be required of him (Luke 12:48). Still, my child, write and take precautions. This won’t burden me, but, on the other hand, maybe I’ll tell you what you need. May the God of my father look upon everything that we do and can do to please Him. Be healthy and be saved, much-desired child. In letters to my brother Archbishop 479 I mourned in sufficient terms the death of my late Kalogir 480 and now, beloved child, I cannot say anything except that God has taken away our chosen vessel (Acts 9:15). A description of his virtue is a desirable thing for me, but now is not the time, especially since the letter carrier is in a hurry, and I myself am exhausted by illness. I want to tell you, child, that sadness greatly struck my heart, and I shed bitter tears, (223) although I was not present at his death. But soon I again came to a complacent mood, deeply thanking my good God, for for His sake I was separated both from the blessedly deceased and from you. And so he, who, as everyone knows, fought a good deed and in the end, through persecution for the Lord, achieved bliss as a crown woven by God, not to mention many other things, and settled down, uniting with our blessed father [Plato] and the ever-memorable brethren, having been rewarded, I will say with boldness, with an angelic state and repose. And we, children, now have to fight, keeping up with our good fathers; Therefore, let us stand firm, guided by their prayers, and the Good God will lead us to their refuge. I saw the good Guyan and calmed down, asking and hearing from him what I wanted to know. I was saddened to learn that you were grieving over death again. Guard yourself very carefully for the sake of those other things about which you have given good information. You warn about everything, my child, of course, with the help of God. For at the same time with [your] note (πιττάκιον) the royal [man] (about βασιλικός) appeared, reporting what he was asked about from the king, as well as what orders he received. They are as follows: “If you find that he 482 taught anyone or that he says: “I must teach,” subject him to a hundred [blows] of the scourge from the veins (κορδάτα).” The man said this with shame, asking for forgiveness and apologizing for these words. I answered him: “Here, where I am imprisoned, I have no one to talk to except the birds,” and in general [repeated what] I said through the person who accompanied me into exile and through Mr. Leo. He refused to tell this [to the king]. And I told him: “I stick to my guns and am ready to fall under blows (ἐκδύσασθαι).” And he: “As you know.” With that I let him go. (224) I was very glad that the archbishop 483 and the brethren were released. I wanted to write to him, but because of temptation I refused. Explain this to him. For he was exiled to these same places 484 as if by temptation, and I know that he is saddened, as the king’s man also told me, but the Lord arranged it this way. Greet him like a relative and ask him to pray for my humility; Do the same in relation to my brothers and children around him, especially to the protopresbyter 485 and Abba Timothy. And you yourself and the brothers of Abba Tithoias, try as much as possible to put him to rest, looking at him as you do at me. Please note that I did not write anything to Mr. Isaac except [the wish]: “May God reward you for your visit, for the fact that you alone wrote to me, and pray that at least someday I will please God.” I must say that I am ready to be scourged for Christ for one reason or another, although I avoid temptation in every possible way, condescending to my weakness, and it is you who are active. So, therefore, remain in service, especially to me, write and send as much as, in your opinion, will be the will of God. Under this condition, I will endure everything, even if the ruler threatens with fire, or a sword, or animals, or anything else. Not because I am strong, in fact I am weaker than a spider's web, but because God wants every Christian to become so. However, things were settled leniently (οἰκονομικῶς), for the guards and the local elder and the monk were convinced and left. God and your prayers are with us. When the opportunity arises, tell [me] where the brothers went, whether ten and seven received 486 [my] letters, and, if possible, went to ten [brothers], as we agreed. Those who are with me greet [you] a lot. (225) Indeed, child, I was annoyed at the delay, but, bearing in mind that it was winter now, I was not indignant. And now, having simultaneously received the letter, and having seen my brother, and having learned from both sides what I was asking about, I thanked the Lord, who deigned our good brother and father, I mean the archbishop, with other brothers and fathers, to be expelled for the truth 488 . You are cowardly despondent in view of the expected relocation, but nothing will remain without retribution. For the sake of the Lord, be ready for whatever He commands. It would be good to send one brother Proterius by sea to City 489 in clear weather, so that even if no one else, at least those to whom I recently wrote, would receive letters. Even if he does not arrive here, my humble blessing rests on him. I gave him orders about everything. Let him carefully enter the gate (πάρτη) and hand over the letters, but do not walk at will (παρρησία) wherever he has to. May the Lord be his protection through the prayer of our father. If the assistant steward comes, remind him of him, child, so that we can discuss and do what we need to do on our part. If you find out anything about the fathers again, write to me when the opportunity arises. In the meantime, in view of winter, don’t bother sending us anything that is not absolutely necessary. When Brother Timothy gets ready, I would like to know so that I can give him letters. May God be your protection, child, in everything. From ours, brothers δ and λ 490 greet you. 108. To him (III, 37) 491 (226) You, my God-desired child, did well by sending your brother with good news. Rejoicing at the sight of him, as well as at his message, we gave thanks to the Lord. You decided that after oral speech there was no need for us to write. But this is wrong, especially since you did not answer our questions orally, namely about whether it is possible to write to the exiled bishops and whether it is good to write a poem in iambic on the iconoclasts, not so much for the benefit of others, but for your own, so that, by giving work to the mind, distract it from absurdities. Therefore, write every time, with whomever you have to, at least that you are healthy and that the brothers are alive. Your small greeting is more valuable to me than the long speeches of others. After all, I breathe only you, my heart. It is necessary to send my Proterius again to those in the City to visit our brothers. I think it would be good for you to give him a letter to the brethren of Abba Gregory in order to strengthen them in firmness. Others need to do the same, and not just us; recently I began to refrain from doing this for fear that it would not become known. And address those living in the Studiysky [monastery] directly with a consoling speech, saying that I am praying for them and worrying about them. Don't be afraid, child. Christ is with us, even if we walk into the midst of the shadow of death (Ps. 23:4). Why are you reporting that so-and-so is coming here? I see who you are sending. I don’t ask who exactly it is, because you are quite prudent. See through brother Adriana and Helandia 492, who and when you can send, namely who is needed and how is needed. As for yourself, make peace [with your fate], and then as the Lord will arrange it. Read, get busy, pray fervently and the Lord will save you. Greetings to my Callistus. Greetings, my brotherhood. (227) Having received your first and second letters, I rejoiced, my child, and rejoiced beyond measure at the steadfastness of your soul, and the firmness of your faith, and your perseverance, and zeal in everything else. Thanks be to the Lord, who strengthens and confirms you in His fear! The Lord has wisely kept you safe until now to fulfill the necessary obediences. I also saw the good Guyan and my soul was strengthened, [having received] news regarding ten 494. The only thing that upset me was that the two brothers who once came from the Pelekit [monastery] 495 were not treated like our members and brothers. But let them be equipped (διοικηθήτωσαν) as possible and as far as the love of God requires it. I received everything you sent this time too. I was happy about the books and everything else. For this, may the Lord rest you, my child, in His Kingdom. Meetings with heretics weigh on you, but this is also your test. Support brother Typhoius, soften, as it is written: let the brothers be useful to us in our needs. Greet him on my behalf too. I also ask him: just as you work for everyone, show a corresponding disposition towards our brother Abba Peter and, if possible, provide him with [everything] necessary. He told me that you left him to the mercy of fate. Deign to greet on our behalf, first of all, Brother Dometian and the assistant steward; tell the latter that I have received his letters 496 . May God forgive you everything. Christ is with you all. (228) By the grace of God, I, my beloved child, saw brother Silouan with Dorotheus. I said “by grace,” because they did not come with a bad purpose and not at the wrong time, having appeared at such a time to their father, although I am a bad [person]. I saw them with the precautions with which they came, having met me somehow unnoticed. I advised them not to mention the date anywhere [even] accidentally. So I sent them away in peace, having found Silouan the way I wanted. And you will accept him in a brotherly manner when he comes to you with kind Dorotheus out of personal motivation and disposition, out of strong love and respect for you. After all, he was not pretending, as they told you when he wanted to come to you for the first time. However, he will explain himself verbally. I instructed (ἐτύπωσα) him regarding his sitting (κατά το κάθισμα αὐτοῦ) and [now] I am completely calm in view of his complete humility. I felt relieved to learn from him about how the archbishop set off on his journey, as well as about our imprisoned brothers. Now I would like to know about brother Proteria, whether he also went, fearing [for him] in view of the winter. Therefore, when someone comes here according to [our] condition, inform me about everything. May the Lord be with your spirit. 111. To Joseph, brother and archbishop 498 I thank my God that you are in health; I learned about this from your honest letter. Further, who am I, unfortunate one, to hear from your God-loving reverence such [words] as I should rather render to your wondrous virtue, for you, [like few] of the bishops, (229) glorified the Lord. And not only now, when some of our brothers, together with you, have risen to the highest truth, but also in the past, one might say, from the very beginning of [their] episcopate: when many shepherds, distraught (although this expression is harsh), ceased to seek the Lord, [you glorified] Him in prisons, solitude, needs, cramped conditions, illnesses, tears, strangulations and in all kinds of misfortunes 499. Your glory is apostolic, your victories are equal to those of your fathers! Although I also endure something similar, the insignificance of my degree and the strength of my sins cover [all this] and do not allow it to be revealed. However, your virtues are my pride, much-desired brother, the pinnacle of fathers; Therefore, having stopped praising, it is better to pray [for me], so that my humble soul will be strengthened in the fear of God against visible and invisible enemies with the help of prayer and our blessed father 500. I am very afraid for myself, brother, while I remain in this body, and if I dare to do anything, it is only in the hope of God, who enlightens the despairing through His great mercy. I am very glad that good Athanasius shares with you the comforting solitude of exile. The diligent Silouan, who knows [this] from experience, will tell you what the circumstances are here; and not only about this, but also about everything that I could not communicate in a letter. If the Lord has prepared for us to see each other in the flesh, this is a matter of His will. Whether this is so or not, but you, father, pray that my father and I, or, more correctly, our fathers and brothers, will all see each other together in a blessed appearance and that God will look favorably upon us, for whose sake we [endure] the current separation and warfare. Brother Nikolai, who is left alone with me, bows to you obsequiously. Deign to greet the brethren around you, especially the good Athanasius. 112. To Euthymius, [Bishop] of Sardis 501 (230) This is the second time I am writing a letter to your blessedness, but woe to me, a sinner, I say this with tears, since two previous letter carriers on the way to the place of your exile suffered a shipwreck and [by this] greatly upset [my] humble soul 502. But since we are sons of obedience and are destined for such service and, thirdly, since only one death is worthy of tears - death from sins, even on a bed, I endured [this] with gratitude, putting aside sorrow. So, in my first letter I brought the glorification appropriate to your love of God; You are worthy to be called blessed, having labored and demonstrated boldness above all the hierarchs, and this at a time when, due to the widowhood of the department, boldness would be inappropriate. But, occupying the throne in the kingdom of truth, you defeated almost all the [bishops] subordinate to you, receiving the crown of confession. I repeat this now to your sacred head, placing on it a crown not decorated with gold, for the victory is not according to the flesh, but crowning it with a divinely woven word, for the triumph is heavenly. So, rejoice, wonderful one, and be glad, while you still perform and pass through the field of exile, so that from the ditch of exile you may ascend crowned to heaven. But, oh, if only before that I had the opportunity to see you in peacetime, shining on the throne! It would take a long time to talk about how our Church is now agitated and engulfed in flames due to the variety of wickedness. Divine altars are destroyed; sacred churches, deprived of icons, lose their splendor; almost every soul bowed down, giving a receipt to the wicked; only a few fight, and they are, as if on fire, tormented by disasters; from the bishops of Smyrna (231) and Chersonesos, from the abbots of Chrysopolis, the monastery of Diev, Chora and almost all of the capital slipped; By the grace of Christ, the Bithynians are holding on. Pray, father, that they will stay with us, the humble ones, to the end. From the worldly rank no one survived, except the Piximinite, who was exiled by scourging; of the clergy, the wondrous Gregory, nicknamed Kentrokukur 503; and there are about six abbesses, who are confined to monasteries. I appeal to the unconditionality of your commandment. What do you, father, commanded about me, what does it have to do with my degree and current need? I can contact you secretly, and then only to close friends. Everyone is afraid, and especially me, a sinner, lest everything become known to the ruler. Although I was exiled to the Anatolikon, Caesar was quite angry at me, the pitiful one, especially irritated by denunciations. He commands me to remain silent and forbids me to teach, but I reject this without hesitation and object more and more sharply. For this [I was awarded] scourging, although I escaped it thanks to the shame and piety of the executioner 504 (πλήκτορος); For this, my servants were robbed down to the books they had. I wonder how, under such circumstances, I could carry out any of your orders. Forgive my humility, although this is a blessed thing. I will not add that the scourge of hunger here is the same as there. However, relying on one person, I sent a letter; if anything happens to the letter, the messenger will inform. So, pray for your child, so that he will walk in the footsteps of your holiness. (232) Considering myself obliged to your glorious nobility, I have now decided to address you, the desired one, not only with oral, but also with written greetings. Although circumstances do not allow me to reveal the secret to others, it does not prevent me from [telling it] to you, my relatives, for you are my masters and relatives by blood. Hence our love, not so much due to kinship, but [due to] a virtuous spirit. After all, [I] have other relatives, but they are not so kind to me as to exchange letters with them. Although I am a sinner, I strongly wish you salvation and health, physical and mental. I say this in view of the heresy that has arisen and the choking delusion, so that even without a shepherd you, my God-fearing master, will protect yourself and your entire household. The wrath of the Lord began with the obstinate Byzantium, since from ancient times it had become accustomed to rejecting everything about the Lord, and fire had already started everywhere. Blessed is he who understands and is not touched by fire! After all, if Christ became poor and needy for our sake, how can the signs of poverty not be applied to Him, that is, color, tangibility, body, due to which and in which describability [lies]? So, men of God, those who do not profess describability destroy the saving sacrament of the Word, and real events turn out to be the threshold of the coming of the Antichrist 506. But woe to you, Byzantium, for just as sin began with you, so evil will end with you when your sins are fulfilled. Out of love and suffering [this was said] by me to your arrogance, who knows more. (233) This time, my child, I am writing to you against your will, and the reason is known to you. Woe to me, unfortunate one! Alas for me, poor one! What happened to our two brothers? 508 Although they are dear to me and both of them, like true children, my own 509 is more kind. Why? Because he is a man of God, full of faith and truth, a son of obedience, a child of light, a man of desires (Dan. 9:3), an unfalse novice, a tamer of passions, a zealot, ready to walk along the path of the commandments, greatly loving his spiritual father and loved in equal measure by him, having renounced the flesh and clinging to God, useful to everyone and desirable to everyone. You think that this husband is to my liking: in fact, more than that. Grief for him struck me greatly, shook my mind, crushed my heart; I wept bitterly, in sobs I became more agitated than ever, not because they died, but because they died in such a place; I'm afraid that my order was not the reason for this. After all, he joyfully agreed to go even into the fire with the faith that he would not suffer any harm; however, I did not dare to let them go in the winter and agreed [only] because the housekeeper 510 had prepared [everything] for their departure. This is what happened. However, my child, I did not remain in sorrow. Having mastered his mind and thought that only one type of death is destructive, namely sinful death, and that it is not the place of death that is important, but the image of death, he thanked the Lord for what had happened, leaving everything to the inscrutable destinies of His Providence. Even before the foundation of the world, He determined for everyone a decent time and place of death. Therefore, you too, my brother, forever desired, may be in good spirits, leading after Zosima and the wondrous Gaian the same brothers, both in spirit and in body. Oh, that I, unworthy, would share their fate! Always pray for my salvation, my beloved child. 115. To the child Naucratius 511 (234) I want to talk to you, even when there is no opportunity [to send a letter], and even more so when such an opportunity presents itself. With joy, from your letters, child, I learned about good things, for I have joyful news that my true brother and archbishop 512 and my other fathers and brothers are going into exile for the sake of Christ. Who would give me the strength to address them with a cry of victory? However, I believe that someday [such a case] will present itself, for even if the king wanted to suppress my voice on all sides, I will still find a way out and, inspired by the spirit, I will exclaim it. Following Christ's sufferings. And you, my beloved child, strengthen yourself in the Lord and do not lose heart at all before exile. Stand firm. If they ask, bring your good confession. If you need to be strangled, strangle yourself with Christ, be imprisoned, drink the bile of sorrowful circumstances, ascend the cross willingly: for this will count for everyone who chose to endure suffering. Isn't it enough for you to become a son of God? Is it not enough for you to become a joint heir with Christ? Who should be exalted, who should rejoice, be glad and be content, if not those who are imprisoned and suffer for Christ? Oh, if only I could undergo other sufferings like the Lord! And who is worthy? But equally there is grace for those who have achieved. I, unfortunate one, have never been so happy and complacent, even in my previous exiles, although I do not forget the mercies of the Lord towards me. But in general, even now, having seen off my blessed father 513 with my holy Kalogir, I reign, rule, rejoice and rejoice. So I meet, like pleasure, bitterness from the world; fearless, unyielding, I dare to say with Saint David: even if an army gathers against me, my heart will not fear (Ps. 26:3). I am pleased with death for the sake of eternal life. Thus, and so highly disposed, I confess myself to be an abomination (235) to all people and rejected from God for my countless sins. I will say this about this, and perhaps for the last time. In the event of expulsion by God's command, take either immediately or later Callistus and whoever else you want from the brethren; and give me Proterius so that he can hide here somewhere and serve me, if God helps. As soon as I find out that Helandarium 515 has arrived, until I start reading the letter, I am burning with impatience and racking my brain: what news? This is how it was with me now. And then I found out about what happened: what, having heard, how can you not moan about it? Especially about the fact that Nectarius, a long-time traitor, is among those who require a receipt for wickedness. The ruler made him his envoy not so much out of necessity, but because he belonged to the circle of our brothers. It's really sad; but, on the other hand, it is filled with joy that our fathers, out of love for God, remain unharmed from the attacks of enemies. And what is the drama of the Nicene [bishop] 516? In any case, find out and report also about the surrounding abbots. Why are you sad about us? No need to worry: they are brothers and often treat each other like brothers. So, my child, pray that the hand of God will overshadow both, but this is empty. I received a note from Brother Clidonius and calmed down; I will answer when the opportunity arises. Since he asked me, I also ask you to support him and take care of him; show [him] that I asked [you] for this. Comfort him, just like Tithoius, to whom I write another time. The brothers greet. (236) You hastened, my child, to give me a little peace of mind. For this, may the God of my father have mercy and give you peace. Having learned about what was reported, I thanked the Lord; after all, all this is joyful news: the expulsion of the most holy bishops for the sake of Christ, the resistance of our good brothers. On this occasion, thinking about what consequences this will lead to for them fills me with great concern and cowardice, because they are carrying out the most difficult feat. But Christ will protect them too, as well as the abbots, especially the provincial ones (τῆς χῶρας). And you, child, as helped and protected by God, do not be lazy to write letters, visit, affirm, admonish, console, awaken, instruct, encourage the external and internal, the oppressed, walking the good path. And not only them, but also those under our leadership. After all, you must move forward for Christ’s sake, taking advantage of convenient and suitable opportunities. Now it's time for students to become teachers. I, indecently, strongly want to write to all the exiled fathers, if I find an opportunity and a faithful letter-bearer, either from my side or my own. This is very useful for both the writer and the reader, for it is common for saints and useful for the Church. Moreover, I, the dog and the flea, am preparing to cry out to the very ends of the universe. Who will help me in this, except you, more ardently than all the brothers who love both Christ and me, the unfortunate one? As I reported earlier through Adrian, we live here, by the grace of Christ and your prayers, not needing anything except books; This too will happen when the Lord wills. Pray fervently, child, for my salvation. (237) How beautiful is your letter, beloved child! It contains all the pleasant news for us: firstly, about the great (κυρίαν) day of the Lady Theotokos; secondly, about your desire for better; further, about the health of the brethren, including the seven; finally, about the miracle from the honest icon of Christ. Although the death of the daring is regrettable, how could it be otherwise? however, the Lord our God is glorious in His miracle-working icon, although the wicked do not convert, explaining this death differently, just as the Jews did the true resurrection of Christ. But for us, both are true. May God do good to good Guyan; he came here with good news; let him return from here, as you said, with the same news. May Nile also be blessed if he visited seven, along with those who sent him. And brother Ignatius came wisely. Let Proterius go. But why do I bother you with frequent visits? However, since now is a holiday, may the Lord reward you for this. Greet a and β 519 on our behalf. You, beloved child, informed us in sufficient [detail] about what had happened and what had already happened, and in addition, also orally χ 521. In all cases, we must thank the Lord and, if possible, provide material assistance to our brothers. Therefore, all the gold that was collected through alms (ἐξ αγαθοποιών) and that I had here, I sent you, leaving a little for my needs. Provide assistance to those in need, according to how I ordered χ; for this is why our Good God has kept you [free]. Find a faithful brother and send a letter to ten (238) [brothers] 522, but I have already sent it, and there is no need yet. If you can't, at least send a blessing. I sent δ 523 with a letter. In addition, when you consider it useful, give us news through another person, whether from ours or from strangers; and if I think it’s timely, I’ll write. After all, one should not remain silent out of fear of those in power, when one should say: if he doubts, says the Scripture, My soul has no pleasure in him (Hab. 2:4). Rejecting this, the king forbids teaching and even speaking at all, but although we are sinners, we nevertheless recognize ourselves as disciples of those who said: Judge, is it fair before God to listen to you more than to God? (Acts 4:19). After all, we cannot remain silent about what we have heard and know. We try to protect ourselves from possible rumors. However, if this caution is not necessary, we will not observe it [when accepting] your parcels. Send again when necessary. If you delay without sending [letters] for more than two weeks, we have doubts, but otherwise not. Christ is with your spirit, child. Pray for me as fervently as I pray for you. The news really surprised me, child. I can only say that our valiant brothers dared to come out bravely against the wicked Anthony at the prompting of God 525. And so they gained the glory of martyrs, who brought upon themselves the sacred [throwing into] ditches. And [except them] no one objects! But blessed is our God, who gave them courage, strengthened them and made them worthy to take upon themselves His wounds. Let them pray for me, the humble one, so that I may follow in their footsteps. I praise η and # 526, because out of necessity, or better yet, like martyrdom, they gave themselves up to imprisonment in order to help those suffering in the monastery. (239) May the Lord bless and have mercy 527 on my good Proterius in his entrances and exits. And again, my child, send him, although he is impudent, and may the Lord help him in his ways, since through Him is the solution and the way (ο λόγος και o τρόπος), and, as they say, the sick person will get back on his feet (ο πόνων θήσει μηρόν). And how else can God be glorified if not by providing relief in difficult circumstances? Now is the time to recognize brotherly lovers and distinguish those who love children. This is what I, unhappy one, strive for: I am obliged to write, ask, affirm as much as possible, forgetting about my human [weaknesses]. I, unworthy, take an example from the activities of Saint Cyprian: after all, [Gregory] the Theologian 528 says that even from exile he did not cease to strengthen and support his flock with letters, of whom he made many martyrs. So, my child, they sent χ 529 again with letters, guiding them with the help of their foresight. May the Lord see the matter and make his path smooth. Faith does great things. Faith also delivers from death. Relying on it, we, the unworthy, do everything we can. As for μ 530, when Euphaly returns, send him to me, God willing. I was in confusion when I wrote to you, but through your prayers I calmed down. However, I need μ. Do everything else as God helps you. Write also η and S. The Lord will save you, child. Greet the brothers. Those with me greet you. It is difficult, my child, to travel here in such a winter, especially because you need to cross a raging (βορβορωθέντα) river. However, we felt great relief when we saw our brother and received letters from you. (240) We learned with sadness about one thing: the fall of the pitiful Nectarius. However, the present incident is a consequence of his entire life. He strives only to satisfy his carnal passions, and has left the matter of faith to the winds. That's how he is, that's why he stumbled. And may the God of my father strengthen you and all our brothers, prisoners and free, and strengthen you to endure the martyrdom of confession day after day. After all, in general, it is not the beginning of a good deed that is worthy of praise, but the completion of it 531. Be diligent in reading, refer to grammar whenever possible. Secure your home so that heretics do not suddenly [overtake you]. Fear God, who cleanses and keeps pure. Your brother will tell you about the assistant housekeeper. Who will go to the archbishop so that I can deliver the letters again? The brothers greet you with us and strongly wish to see you. Shout out to δ, λ and #532. May Christ be our helper. The time has come to write to you separately, my beloved son and unanimous with the brethren, since for the name of Christ you are imprisoned in solitary confinement. What could be better, more blessed than suffering for Christ, for His holy icon, for the Mother of God, for each of the saints, whose prototypes are inseparable from their derivatives [their images] (τῶν παραγωγῶν) 534? Truly, my brother, you have been awarded great gifts. Bishops have fallen, abbots have slipped, and you, while still a novice, along with the elected hierarchs and teachers, have been sentenced to imprisonment for the truth! None of the ordinary monks became famous to such an extent, (241) with the exception of your brothers in the hostel. Be happy about it. With a second confession, glorify God, who called you to fellowship in His suffering. The pitiful Orestes and Aphrat fell away from us 535. Yes, they did not belong to ours, otherwise they would have remained with us. Whose previous life did not inspire hope for obedience, is his faith in Christ not superficial? I am also surprised at the little resistance they offered. And you, my child, be strengthened in the strength of your faith, courageously enduring the present [disaster], out of love for God, striving for further ones, day after day waiting for God to save you from cowardice and from the storm (Ps. 54:9), and the Lord is near to those who call on Him (Ps. 145:18). Pray for me, a sinner, so that I may be saved in the Lord. Brother Nikolai greets you. May the grace of the Lord be with you, crowned brother. 123. To the child Theoktistus 536 I am separated from you, my child Theoktist, in body, but not in spirit, since I always see you with my mind, intensely caring about your well-being, both mental and physical. And that I am telling the truth is proven by the fact that in my sinful prayer I remember you and your companions by name seven times a day. That's how much I care about you. I know that you endure hardships, oppression and grief, but you are [prepared for] bliss from Christ for persecution. Therefore, rejoice in the hope of eternal blessings, comforting you with it in sorrow. After all, after the cessation of temptations, great joy will come from here for you, and triumph in the next century. This is the third time you have been persecuted for the sake of the Lord, and for this you will receive a triple crown. Do not become despondent, (242) my beloved child, but stand even more courageously. Even if we must die, let us die with Christ in order to live with Him forever. After all, we will still die, no matter how much we avoid it. Yes, I beg you, my child! I am glad that my good Methodius is with you. May Christ be in your midst, covering you, strengthening you, and taking care of everything. Pray also for me, the humble one, so that I may be saved with you. Brother Nikolai greets. The time has come to write to you separately, beloved child, since you were separated from your brothers for God's sake 538. Oh, your good confession! Oh, your imprisonment for the Lord! Having achieved what you have long striven for out of love for Christ, now have fun and enjoy. And what could be sweeter than suffering with Christ? You have shone among your brothers, you strive on a par with the true bishops and abbots. You have achieved glory, which none of the novices have ever received, with the exception of your brothers in the hostel. The pitiful Orestes and Aphrat fell away from us. And there is nothing to be surprised at, since both of them were infidels from time immemorial, and the second, moreover, was an apostate. And you, my child, be strong in the Lord. As you began by the calling of God, [so] complete your path. Endure the difficulties of prison with grace, expecting salvation from God from day to day. Even if we should die for Christ, we will die in order to live [eternally]. Oh, good Dorotheus, stand courageously, as God's gift 539! Pray that I, the humble one, may be saved in the Lord. Brother Nikolai greets you. May the grace of the Lord be with your spirit. (243) The time has come to write to you especially, my beloved child, since you are separated from your brothers 541. I thanked and thank my God for you, since I have now found you faithful in the Lord more than I had hoped, a courageous man, a guardian of genuine obedience, a lamb of Christ, offering yourself to death for Him. Already upon receiving your first letters, I praised you and was pleased with you for informing me with such complacency about your circumstances. Blessings to you, my good child Vassian! Probably, there was a special providence of God in the fact that I did not take you into exile with me, so that proof of your virtue would appear. You brought confession, imprisoned, like gold melted in sorrow and illness. Be, my child, even more persistent and patient in order to shine like the sun. After all, Orestes and Aphrat could not bear the sadness at all, which is why they became the sons of darkness. And you, as a warrior of Christ, suffer a little more, looking at the heavenly and striving for the future, because the present flies by like a dream. How you will triumph a little later, not only in the next century, but also here [on earth]! Therefore, be complacent, endure hour after hour, keeping an eye on internal enemies, so that we are free on all sides. Even if we stumble a little, we will get up quickly. Let us pray, cry, turn our hearts to God, and help will immediately appear. Yes, my child, please; Yes, I beg your love. Complete your feat, praying for my salvation, a sinner. Brother Nikolai greets you. 126. To the child Thaddeus, confessor 542 (244) Oh, Thaddeus, warrior of Christ, my desired child, husband, strong in spirit, I kiss you with a letter, as if with my lips, I embrace you with the embrace of my heart. I rejoiced greatly at your boldness, O most noble from the east of the sun, most eloquent and wisest of brilliant rhetoricians. What does it matter if some have gone mad, becoming lower than beasts and becoming apostates from Christ, like Orestes and Aphras, the sons of darkness? You are in prison and oppression for Him, and you endure it with boldness and ardent zeal. Oh, your good obedience, which has brought you to such heights. Suffer still, my child, strive, endure in order to receive the crown: answer wisely, walk in humility, remain in hope, be ready for God’s sake to shed blood through slaughter, which, as I well know, you have decided to do. Pray for me, a sinner, so that I may be saved. Brother Nikolai greets you. I am turning to you after a short period of time, because too much joy does not allow me to postpone my conversation any longer. Since you confessed your sin, the Lord, inert to anger and quick to show mercy, took it away. But what will I repay to my Lord for not completely despising me, the humble one, and not allowing me to lose the sheep, which I acquired with great labor and languor, which belonged to the number of the chosen ones in my flock, (245) whose voice was heard very pleasantly in all directions, whose behavior was very decent? But why talk too much? I found what I had lost, I held on to what was stolen. Our patrons, the Angels, congratulate me, the followers of the same law rejoice, the godly wise rejoice; One Belial, the strangled wolf, is sad. Although there are many bites, the medicines are humane and healing. So don’t be lazy, child, I am with you, the humble one; I will give my head for your soul, just be kind, just be steadfast from now on in the commandments of our God. What does it mean? So that you will always be with the brother with whom you have now decided to live, be attentive in fulfilling the commandments, avoid harmful places and the deadly cliff of heresy, reaping everything that is good and useful, patiently enduring the oppression of moving here and there because of the current need, praying for me, a sinner. Save yourself, my dear child, from now on and forever. 128. To the child Vissarion 544 I am glad for you, my dear child Vissarion, since you have become the property of God among your brothers. In general, striving for the beautiful and daring for the truth, you entered prison like gold into a furnace, you labored in an exemplary manner, you were imprisoned, you brought confession. And what did the martyrs accomplish beyond this? Of course, they died for Christ. But you also did the same voluntarily, for you are always in danger of death in prison. Glory (246) to God who glorified you 545 to such an extent! Thanks be to Him who called you to such glory! Woe to those who renounced the unfortunate Orestes and Aphrat. They fell away from Christ for the sake of small pleasure, having now lost the image [of monasticism], and in the next century 546 they will be rejected by Christ, Whom they denied. This they did, for they had been tares for a long time. And you, my child, go on your way, enduring sorrow, ready to die a bloody death, in order to rejoice with the martyrs and so that for your sake I, a sinner, may receive good glory. Yes, my child, take courage to the end, just as you began, praying for me, a sinner. Brother Nikolai greets you. 129. To the children Titus and Philo I am visiting you again by letter, my dear children, wanting to know how you are feeling, how you are enduring imprisonment for the Lord. Thanks be to God that you have appeared as confessors of Christ, pillars and foundations of the Church; for although you are small among your brethren and are not counted among the pious, yet you are great with God and are numbered among the saints. So, brethren, pay attention to your calling, what is the height, how great is the gift; with patience be faithful (ΰπομεναντες υπομείνατε) to the Lord (cf. Ps. 39:2), awaiting His mercy from day to day; Treat each other like brothers. Look, Titus, my brother, look, Philo, my child, you are enduring imprisonment for God and with God. Having Christ with you, do not lose heart. When Christ wills, you will come out of prison, like gold from the smelter, completely pure, honorable, glorious, crowned. (247) Keeping this goal in mind, be content, patient, joyful, for the Lord is near to those who wait for Him (Ps. 145:18). Pray for me, your humble father, that I may be saved. Brother Nikolai greets. Although earlier I could not write to you in particular, but now, my beloved child, having received your letter, I willingly answer. Be healthy in soul and body, working for the sake of the Kingdom of Heaven, because of which the current persecution from the enemies of the truth occurs. You did well to appear there 548 when the archbishop, the steward and other brethren and royal envoys were there. And then be in Voskition or at St. George, as I ordered brother Tythoios. You are a man of God, developed under the guidance of my humility in monastic life, excelling in virtue and therefore elevated to the priesthood, to the degree of epistemonarch, not to mention [the positions of] first calligrapher and treasurer. All this is for your glory and for my praise. So from now on, my child, be before your brothers, both elders and equals and subordinates, like Ignatius the God-Bearer, whose name you bear, spreading grace with your word, spilling myrrh with your good deeds, so that your fragrance reaches all your brotherhood, so that you subsequently shine like the sun in the Kingdom of Heaven (Matthew 13:43). After all, death is constantly doing its work, as we see in our very brothers. Blessed is he who purifies himself and (248) thus departs: he leaves to those still living the venerable name. May such an end befall you, my child. The brothers kiss you warmly. Oh, my good Ignatius, know that I am being taken from here and sent to where my Lord has prepared a resting place for me. So do not be sad, but rejoice that I, a sinner, was worthy to be subjected to exile and imprisonment for Christ. And what on earth is more pleasant and better than suffering for the sake of God?! I know you are strong in spirit and faithful to the Lord; keep yourself inviolable from the anti-Christ heresy. Woe to the traitor Nectarius for repeating his previous apostasy. Woe to the unfortunate Orestes that, for the sake of passion, he renounced Christ, who suffered for him, by giving a receipt against His icon. If they persecuted Me, says Christ, they will persecute you too (John 15:20). So is it any wonder that we are persecuted for His sake? Oh, even if only death! This [may it serve] to you as a testament from me, the humble one. And you, my good child, be diligent in faith and in every good deed, maintain close friendship with all your 550 brothers, and especially with the steward, since when the elders are of the same mind, the subordinates are friendly. Continue reading, delve into the meaning of the Divine 551. Pray for me, a sinner, that I may be saved. May Christ our God be your protection in everything. Amen. 132. To the child Naucratius 552 (249) With trepidation I waited from you, my desired child, for written news, [wanting to know] not only how what you mentioned earlier ended, but also the local rumors about the earthquake. And when, having received your letter, I read it, I was greatly amazed, groaned over what had happened and felt sorry for the dead; then [he marveled] that, despite everything that was happening, the heart of the wicked remained unyielding and became even more hardened in evil. Once caught in the will of the devil (cf. 2 Timothy 2:26), they do not want to awaken and cannot if they wanted to. Who will stop the storm? Who will heal the wound of our Church? Who else but He who told the sea to be silent (Mark 4:39). But this would not have happened if some had not remained faithful to Christ’s truth and if the merciful Lord had not heeded their voice. Be, my child, so in a pure heart and pray that God, once again becoming angry, will not destroy the righteous with the wicked, according to Scripture (Gen. 18:23). Support [the brothers] in this with letters, and sometimes through ambassadors. God will reward you with goodness for helping the cleric Stephen; If you can, continue to help. Read Metropolitan's message 553 and give me the answer to the question. Also ask [the answer] from the archbishop, telling him your opinion, as if it were mine, but without revealing, of course, that I wrote to the metropolitan. It’s difficult for you, child, to support us: after all, you support six. I have already finished my correspondence work, which served me as a great consolation and spiritual help. Therefore, in the future, take care to send me whatever work you want to rewrite books (συρμαιάγραφα) 554, just so that the prices do not come at a loss to me. I told my brother briefly that I needed to send 555. Greet my brothers around you. The local brothers (250) warmly welcome you. I was informed that some had died. Among the deceased is Metropolitan 556. May his spirit be with the saints. Circumstances develop spiritual strength, therefore, child, we must courageously resist the surrounding temptations, allowed by God to test our faith, for it is written: the Lord loves him and punishes him (Proverbs 3:12). And how can one learn about the power of wickedness, if not from the persecution and torment it [wickedness] instituted? Where does the firmness of Orthodoxy come from, if not from the imitation of [contemporaries] formerly departed fathers? List the temptations and you will find [that they correspond to] the same number of crowns. Blessed are those who died for the Lord, for in one moment they will gain entire centuries. As I foresaw, the archbishop was captured. May Christ be with him. Pray earnestly for him. Euprepian was scourged. This is the grace of God, for He deigned to be beaten for Orthodoxy. Pray for him too; protect the seven together with him. Send something to the man of God to benefit you and him. I think that you can no longer hold the monastery and the archbishop leave. Thank God that you are free. We have one true monastery, the heavenly Jerusalem. Rejoice, brothers, rejoice, for Christ also rejoices in our persecution for Him, the angels triumph, the saints bless, the demons with the iconoclasts, enraged, fall. While you remain in your previous places, inform us [about this], as well as what the condition of the prisoners is; and when the heretics penetrate and you move, then, if you find it possible, child, tell me where the Lord has given you to lay your head (Matthew 8:20); but even otherwise, I know where you are, in Christ and with Christ. Oh, if only you knew about us too! Do not stop anywhere without precaution, so as not to be prematurely detained or persecuted. (251) Greet all my brothers, especially Peter, Tythoius, Ignatius, Timothy and the rest. Christ with your spirit through the prayer of my father. For myself, I do not expect to be moved, except for scourging or exile to another place. Pray for my humility, so that Christ will not become strength for me, truly a monster 558. The brothers sincerely welcome you. Just as the rumor of your illness saddened us, so, beloved child, the news of your recovery rejoiced us; and if the illness remains with you, it will still not be in its former form, since the brethren no longer burden you. This, I think, is why you got sick, and also because of drinking a lot of water and changing places. It’s good that you bled (ἀφαίμαξας). You could not recover from a disease of the insides otherwise than by bloodletting (ἀφαίρεσιν) and constant use of ointment, although you will feel weak for a long time. Therefore, be always careful to work for God and serve me, a sinner. And I [feel] more and more relief from [physical] illness. Oh, if only from the soul! After all, everyone should take full care of this, since the body is nothing, according to the word of the Lord (John 6:63). χ 560 supplied and went to the capital on business, inspiring him to fulfill the order wisely and wisely. Unhappy, I find myself between two passions, as between two hostile forces, as [about this] I often write to you, natural fear and commanded fearlessness (Matthew 10:28). I have no need to justify myself with a conclusion, since I can speak. After all, if the enemies of the Lord, relying on the help of Caesar, are bold in their wickedness, captivating the people of God, and spreading the flame throughout the entire Church, then what (252) threatens us, who have the King of all on our side? And we don’t even talk secretly with our like-minded people. On this occasion, the theologian, in the sense of strong reproach, says: “The lips of the pious are silent” 561. On the other hand, we have received the commandment to avoid temptation. As has already been said, one must follow the middle path 562, and if [despite this] one has to undergo persecution, then this is a blessed [thing]. To whom I am writing, let no one know, not even the archbishop 563, but as the Lord wills. Although α and β avoid the metropolitan 564, but you, child, carefully reconcile them with him, informing me of my disposition towards him, for in comparison with [other] bishops he fought hard for God. We have almost everything we need; don't worry. God save you. Brothers kiss you deeply, [kiss] Callista from us. I heard about what had happened and was surprised not so much at the apostate Nectarius, but at the wicked steward, whom the Lord made the object of surprise, if only this rumor is true in these evil days 566. I had an inner fear for the seven when I thought about what would happen to them: after all, separation is a matter of temptation. May the Lord give them the strength to withstand the adversity they encounter, and not only to them, but also to all who loved His appearance (ἐπιφάνειαν), which is clearly visible and worshiped in His humanoid icon. You did well to tell us about that rumor. After all, she is our spiritual mother, although everyone who is subjected to the same suffering is [for us] father, and mother, and brother. Now we take care of χ, so that the Lord will keep him (253) healthy and complacent. We have received your parcels. Give a basket (μαλάκιον) as a blessing to someone who remembers us, and keep the contents for yourself. This was all we had on hand. Those here greet you. Greet yours from us. How much can happen in an instant: Euprepian was captured, which I greatly regret, considering the consequences; the Bishop of Miletus 568 was captured even earlier, and I am taking care of him; I am very depressed by the thought of where and how the seven were and are. But God is merciful and turns difficulties into convenience! Then I groan about the agrinites 569: what did the evil one do with them?! But the Lord usually turns the causes of evil into beneficial forces. I feel sorry for them, but we need to rejoice for the confessors, if [these are] the ones you reported. May the Lord help them complete their journey. It is good for the Midician [abbot] 570, who answered well [during interrogation], whom kiss from me. You wrote about advice. A neighbor can give a lot of advice, but for everyone there can be nothing better than his own opinion. This is what we will stick to, not accepting anything from those who gave the receipt 571, even if they send something. We only recently found out that they gave receipts. Banish, child, all fears and strive only for what is pleasing to God, for whoever does not seek this will not even have [earthly] well-being. Kiss your brothers. Our people welcome you. (254) I read the first part of your letter, child, with a smile, but moving on to the next part, I was embarrassed when I saw the extent of the disaster. But blessed is God, who works out all things for good. Let us prepare ourselves as soldiers of Christ, albeit sinners. The ulcers of the Lord are pleasant, although very painful. After all, in any case we will have to die a common death; so let us die a voluntary death for Christ, so that, avoiding temporary human suffering, we will not suffer eternal punishment beyond the grave. Note that the head of the hospice house (ξενοδόχος) in Lupadia 573 predicted this long ago, as I verbally told you. So, what you heard is true. Try, my child, to establish yourself and your brothers. May the Lord protect you. Pray for me, the weak one. 138. To John, monk from Anatolikon 574 Since you again addressed me with a letter, dear son and brother, I am also writing to you as an admonition, and at the same time as a reminder to myself that it is always good and godly to blame yourself for every reason, and not your neighbor. Under this condition, what has happened is usually represented in smaller sizes, and what has not yet happened does not arise. But enough about this, for [the Scripture says]: Give wine to the wise, and the wisest will be (Proverbs 9:9), and the wise one will reap a large harvest of spiritual bread from a few seeds. Blame yourself, not your neighbor What's next? I, a sinner, must offer thanks and praise for the (255) reunion of my dear child Meletius 575 . After all, I not only heed your request, but also bring you, desired one, the greatest gratitude for your participation in the matter, which by your attentive and honest attitude was saved from unreasonable jealousy and brought to the haven of piety and truth. Oh, Providence, which does not allow those who humbly seek their salvation to become completely lost! At your word, I accepted him and counted him among my own members and rejoice over him more than over those with whom I was associated for a long time. And if he writes to me, which is what should happen, then, of course, he will receive an answer of 576. Convey, I ask you, greetings to him with a request to pray unfailingly for my salvation. 139. To the Mandator Nikita 577 Having learned that my beloved master and his brothers 578 reached Byzantium safely, that he introduced himself to the king and saw him, and that everything, by the grace of God, happened without danger, I glorified my God, who kept you from the intrigues and temptations of Caiaphas thanks to the mediation of a good man, the commander of the drome 579 (δρομαρχοῦντος). Know, sir, that you have placed a strong feeling of love in our humble soul. I met with many royal nobles on various occasions, but I did not become so attached to anyone and did not love anyone as much as you, due to prudence, thoughtfulness and gentleness, straightforwardness and rationality (περιδεξιότητα) and in general because of your other abilities leading to virtue. And to what height should I place your piety, your love of reasoning and science, your attentiveness and benevolence? Where should I place your divine humility and condescension? Our word is powerless, and the letter would not contain it if we began to list the noble properties and virtues inherent in you. And for my part I could say that the truth will suffer if you do not get the first place in the Senate, or at least the second degree. However, (256) virtue, even if it is not exalted [from the outside] by anyone, by nature and in itself has royal dignity and the highest property. The royal dignity of virtue. This is how I think about your nobility and, as if I were myself, I convince [you of this] out of love, without a second thought. So, stick to your virtue and do not envy any of the royal temporary workers (παραδυναστευόντων). At the same time, do not cease to remember us, sinners, and to patronize, as far as possible, the brethren of Abba Hypatius. We ask you about this, and also that you greet your loved ones, who through you have shown me a benefit. 140.To the wife of logothete 580 It is now difficult to convey a letter of my humility to your places, but God’s love for you, madam, convinced us to send a letter and inform you that we cannot forget about your piety and firm confidence in us, unworthy, completely unable to attract anyone to the faith. However, despite our inability, you have not lost your reward, since God appreciates and accepts the work of your conviction. Therefore, we pray that you will be healthy and [enjoy] the undisturbed peace of the Lord in your soul. But, on the other hand, it is impossible for a person to be without sorrows, which are allowed by God for our education, so that they reveal the firmness of our love and faith in Him. Therefore, endure everything that happens and rejoice in patience, as this gives you hope of salvation. I beg you, keep your Orthodoxy intact from those who oppose the truth and insult the holy icon of Christ, the Mother of God and all the saints. After all, I know your straightforwardness in all matters. May God always watch over you, my lady, as His holy treasure. (257) I think you know that I do not forget about your love for God; after all, it cannot be that my name can go unmentioned in your prayers, not because there is anything good in me, a sinner, but, as has been said, for the sake of love for the Lord, acquaintance, I would add, and the general monastic state (ὁμοσχημίαν). And I have many reasons to remember you, since you are pious and reverent and, moreover, compassionate towards our humility, because I cannot forget about your blessings and mercies, about your, so to speak, sorrows and tears regarding our separation during the exile and as a result of the exile. Therefore, we remember, honor, and treat you as a spiritual mother; and not only to you, but also to the one standing next to you in second place. We wish you health and prosperity from God and the accomplishment of good deeds in your ascetic lifestyle. We know that you fear God and love Christ who loved you. That is why we are worried about you in view of the oppression that has come from the Christian heresy. She, O mother, should be avoided in every possible way, since communication with her separates us from Christ. I am confident in you and rejoice that you are Christ's servants and workers Φεραπεύτριαι και υπηετριαι). And I ask you even more strongly to pray for my humility before God, so that I can be completely saved from the snares of the enemy. We are familiar with your venerability from the stories of our spiritual son Hypatius, and not from direct acquaintance; and now your piety has become even more known to us by your fidelity to God, when you agreed to lose both the monastery and the leadership (258) of the sisters, and even undergo the imprisonment to which you were sentenced, rather than fall away from the faith in Christ. After all, truly a falling away from Christ is the renunciation of His holy icon, which the new Jews demand, confining the rebellious in prison, scourging, strangling, oppressing, tempting, exiling, shackling, inventing everything to harm them 583. Therefore, good mother (ἀμμάς), having heard about your such good confession, we considered it fair to visit you with this letter, proclaiming peace to you. Christ is with you, Whom you loved and for Whom you suffer. Be grateful, take courage, draw strength from Christ who strengthens you, and not only in the present situation you are experiencing, but also in all future ones that He allows to happen to test your unfeigned faith. Do not say: “The hierarchs, priests, and abbots have gone astray; What can I, a woman, naturally weak, do? How can I bear this? Under no circumstances [do not say this], mother! Each of us, both man and woman, youth and elder, received from God the strength at the cost of our lives to defend God’s law and our Orthodox faith, and the fall of our neighbor cannot serve as our justification. How many men and women have been drawn even earlier to testify for Christ? Of these, very few, if you do not mention them by name, received a victorious crown. Like them, stand courageously, I ask you: we ask in the name of Christ, says Scripture, as if God Himself exhorts through us (2 Cor. 5:20). Instead of words, answer us with holy prayers, so that we, the humble ones, will finally be worthy to strive after our holy fathers. 143. To the consul's wife 584 (259) Considering myself a debtor to your Godly honesty for the gifts I received from your piety, I sent this letter of mine to fulfill my duty to you, my lady. Because, firstly, your kind soul, having opened the doors of your God-protected home, moved to show brother Proterius wide hospitality, moreover, at a time when friends and even relatives often, out of human fear, close their doors to those persecuted for Christ; further, for what you send to us, the humble, [necessary] for peace and consolation. This is a matter of your great tenderness and kindness; a sign of great piety and love for the commandments to help an unknown person, and a sinner at that; and this [is done] not on an orphan scale and [stems] from the good treasure of many of your other good deeds and the Orthodox faith, as the letter-bearer tells us about this. So, we praise God for you, for your virtuous widow life is directed towards the glory of God. Then we pray that the blessings remain inalienable to you and that you, spending your whole life even more gloriously, will reach the degree of perfection and be worthy of the Kingdom of Heaven, the works of which you will be able to accomplish. 144. To consul Sergius, cousin I read your letter, my dear and beloved, and approved of your good mood, since you dare these days to write and console with words out of your strong condolences and mercy for us, the humble. Leaving aside my own works, since they, by the grace of Christ and because of the hope they inspire, are not sad, although they seem so, I, a sinner, turn to your works. (260) How is it that misfortunes continually happen to you, both outside and at home, and even from your own children, from whom, on the contrary, one should expect enrichment of the home, guidance and support, and everything that pleases fathers? Woe to me, unfortunate one, in what circumstances your life passes! Believe me, good brother, that grief for you covers my soul in the same way as our late father 585 would have felt: he, more than anyone else, regretted your failures. So don't lose heart; on the contrary, endure [all this] with gratitude and readiness, for the Good God of failure and sorrow usually leads to [our] benefit. And then you should avoid communicating with the anti-Christ heresy, participation in which denigrates and destroys the soul. So, take care of yourself to the best of your ability; if you have lost everything else, then this is not significant, because all of us, against our will, will leave everything and naked, as we were born, will present ourselves to the Judge. If we suffer damage in faith, then this is the only and greatest danger, since with it we will go out [on the eternal path], and only it and our deeds will be with us on the day of the final Judgment. Blessed is the abbess if she completes her journey to the end. Once again greet our people, for whom I, although a sinner, always wish salvation. 145. To the child Naucratius 586 You, child, do not cease to show your zeal in love for God and in courting me, humble, just as this time you sent brother Callistus to the city for the necessary and necessary. Having accepted it and received your letters and (261) letters from others, we learned both sad and joyful things. It is sad that the unfortunate Orestes abandoned himself and, not having endured even a fleeting sorrow for the name of God, ran over to his opponents, becoming an object of gloating for both demons and the wicked. It is joyful that our brothers are saved and endure bitterness for God; The news about our common fathers is also joyful. But what if one or the other slipped, don’t be surprised; If anyone is completely saved, give glory to him. You need to work hard to acquire immortality. Therefore, dare and do not be burdened to excite others, as far as it is possible for you. As for our transfer to another place, I know, child, this causes you and your brothers sadness; but thanks be to the Lord, although I am a sinner, I do not complain about anything for the sake of the glory of Christ, for Whom humble Greece (Γραικία) was brought into great excitement. And why? So that the chosen ones will be discovered [by the fact that their work] will not be burned when tested (1 Cor. 3:13-15). Inside, 587 fathers are beaten and starved; What sadness is it if we, worthless ones, are sent to another place? The Lord's land is everywhere, wherever I am thrown, either alone or with others. I don’t know which brother to take as my exile companion, since my humble heart cannot settle on any of them, but my brother will inform you about the final decision 588 . If the Lord helps us to see each other before my capture, then I will give more definite instructions on this subject and other things; if not, may Christ be with your spirit. Pray for me, humble one. We have already reached, dear child, to the place where, by the will of the Good God, we were exiled for His holy name. (262) We completed the entire journey in fifteen days without any particular difficulties, thanks to the lack of rain and dry road and the fact that our guard treated our humility very graciously, with sympathy and honor. So we settled in Vonita, in the house of the patrician Turk, and were very kindly received both by her and by the neighboring archons. The lake has salt water and no fish. However, for Christ’s sake, salty things are sweet to me, and fishless things are abundant with fish. Offer prayers for us, so that we may live here under the protection of God’s sovereign hand, pleasing Him, and in all our deeds and words conform to His will. The brothers and Arkhippus remained on the road; I don’t know if they’ll get there in time, and we’re afraid to write through them. The path is long, and we do not know whether you can send other brothers again without difficulty and whether anyone agrees to this. However, if there are such people, it will be difficult for them to carry with them some necessary things, with the exception, perhaps, of books or other [extremely] necessary things, which cannot be found here, and even then in small quantities. You can also travel [to us] by sea: from seaside Lycia to our place is about a hundred miles. I also need written work. [In advance] I express my consent to everything that you can do, so if I do not receive your answer, whether due to imprisonment or some other difficulty, I will bear it with gratitude to the Lord. After all, I know about your mood and that if need required it, you would pluck out your own eyes and give them to me, my beloved children (cf. Gal. 4:15). While you can, my son, constantly take care of your brothers, affirming, admonishing and exciting them; we need to watch over their souls because we will give an answer to the Lord for them. Make yourself especially available to prisoners. Christ is with us, having conquered the world and promising us victory. Therefore, let us not lose heart under any circumstances, even if the world separates us physically, if (263) we are exiled to deserted uninhabited places, if we are distressed, caused deprivation, or subjected to imprisonment. The more numerous the suffering, the richer the crowns. Who is worthy to be quartered for God's sake and die? He will become even more like Christ. Know this, here is the subject of your concerns, complacency, joy, here is your crown. Distribute the letters enclosed in your letter by name. Kiss δ and λ 590, Ignatius, your dear companions to me, everyone who can keep a secret. The three accompanying me 591 vigorously greet you and your companions. The Lord is with your spirit, my dear child. Having seen what and how great the meaning of your honest letters to my humility is, which comes from your extreme humility and tenderness, I decide, although this is boldly, to say the same thing that Christ said: oh, woman! great is your faith; May it be done to you as you wish, just as you have believed (Matthew 15:28). After all, God tests [precisely] the faith of the one asking and, in accordance with it, gives what he asks, even if it is to an unworthy person. In the same way, this humble appeal and request of yours can be praised and justified with complete justice, for Scripture says: the righteous is the one who is righteous in his own words (Prov. 18:17); Christ also says: whoever humbles himself will be exalted (Matthew 23:12). Since you have chosen the monastic life and exchanged the perishable for the eternal, rejoice in this good decision of yours, forever striving and walking along the paths leading to the Kingdom of Heaven, (264) through the assimilation of God-like virtues, thanks to which the holy fathers also ascended to God. After all, we can improve and change for the better every day. God tests the faith of the one asking So first of all, I wanted to say this. And what will we give you in equivalent for all that, out of conviction and persistence, you show our wretchedness, so that you call those who show us hospitality blessed, but consider yourself unhappy? The merits of my neighbors are not nearly as great as yours: they support us by being nearby and with what they have at hand; and you, despite a very distant distance, appear here on the wings of compassion, feeding us, saturating us, caring for us. In Laodicea, by your order, I received one, in Bithynia, in your parcel, another. With all this you have brought us into the greatest amazement. With your mercy, you can say that you surpassed the Shunammite woman (2 Kings 4), although she showed hospitality to the prophet, and you to the wicked one. If the comparison needs to be strengthened by some promise 593, then in the womb of your thoughts you will have the fear of God, you will be sick with heavenly love and you will give birth to the spirit of your perfect salvation. Do you see what words I turn to you with, not having anything with which to thank you for your gifts? Why are you amazed at our words, artless and spoken out of love? We, sinners 594, are as far from those with whom you compare us, both in word and in deed, as the earth is from the sky. And if our pitiful words are useful to you, then be guided by them, and do not praise for anything else. You rightly praise my master Spafari 595, he is a wonderful person. I bow a lot to him, as well as to his branches, which have sprouted from a good root. May the God of peace be with you. 148. To Spafariy Theodore 596 (265) As soon as I took up the letter to your piety, I heard from the royal man (βασιλικού) who visited me a determination about the transfer, that is, about the exile of us, the humble. And now I began to feel burdened by continuing to write, but a strong desire continued to move my pen and the desire overpowered the circumstances. So, a letter is sent into the hands of your greatness with a friendly greeting, with an explanation and gratitude for the gifts that I received from your God-loving right hand. I also mean [at the same time] the honest face of your lady-in-law 597, whose strong affection for me, a sinner, I have long known. So may the Lord keep both of you inviolable and walking directly on the paths of the Lord, for everything necessary for everyday life has already been given to you. I learned with joy about your pious zeal, sir, about your desire to know the truth and about your hospitality to the monks. If the fruit of a tree is beautiful to look at, the reason for this lies in the root; in this case, who could it be if not His Holiness the Metropolitan, our spiritual father? Through His prayers may we both be saved with all our relatives. Be healthy in the Lord, my beloved and glorious in every way. 149. To the monastics (II, 2) 598 At the present time, when Christ is being persecuted through His icon, not only the one who has the advantage in rank and information must (266) strive, conversing and instructing in Orthodox teaching, but also those who occupy the place of the disciple are obliged to boldly speak the truth and freely open their lips. These are the words not of me, a sinner, but of the divine Chrysostom, and then of other fathers. The same thing is that the gentlemen abbots, detained by the emperor, did not do the above, although they were both in rank and in understanding above all the abbots of the local country, but, on the contrary, rather remained silent, and not only this, although this is difficult, but also gave a personal signature that they would neither agree with each other nor teach, this is a betrayal of the truth and renunciation of primacy and the destruction of subordinates, in addition, equal. The apostles, having received a command from the Jews not to teach in the name of Christ, said: Judge, is it fair before God to listen to you more than to listen to God? (Acts 4:19); and one more thing: we must obey God rather than men (Acts 5:29). The same and similar things should have been said so that God would be glorified through them, to edify the Orthodox, to establish monasteries, to strengthen those suffering in exile. Why do we prefer monasteries to God and the well-being that comes from it over suffering for the good? Where are the words: verbs before kings and not being ashamed (Ps. 119:46)? Where is the saying: Behold, I will not hinder my lips (Ps. 39:10)? Where is the glory and power of our calling? How did blessed Sava and Theodosius, at the time when Emperor Anastasius surrendered to wickedness 599, passionately rebelled in defense of the faith, either anathematizing false teachers in the Church, or testifying in the letters they sent to the emperor that they were ready to suffer death rather than change anything that had been decreed? [Col. 1121] These same gentlemen abbots are said to say: “Who are we?” First, Christians, who must now certainly speak; then the monastics, (267) who should not be carried away by anything, if they are not attached to the world and are independent; further, abbots who reject temptations from others and should not give anyone a reason for temptation: so that the service, says the apostle, will be blameless (2 Cor. 6:3). And what temptation and temptation, or, better yet, humiliation, did they produce with their own signature, is it necessary to talk about this? For if silence is partly consent, then how shameful is it to confirm this consent with a signature before the whole Church? You also say that, “secretly performing sacred acts, Nikephoros 600 is commemorated,” secretly all the patricians, not to mention others, remain Orthodox. But what does Christ say? Anyone who confesses Me before men, I will also confess him before My Heavenly Father (Matthew 10:32), and the opposite is the case in the case of renunciation; and if they gave a handwritten signature just not to agree with each other, then this is the same. For how will they keep what Christ said: He who comes to Me, I will in no wise cast out (John 6:37)? Someone comes, asking and wanting to learn the truth, whether the abbot or someone else, what will the abbot answer him? Apparently [it is]: “I have received command not to speak; and oh, if only it were so! but also not to accept you into the monastery and not to have fellowship.” And Christ says: accept and teach, if anyone hesitates, My soul does not take pleasure in him (Heb. 10:38). So, they signed a subscription to obey the emperor in spite of Christ. This is what, brothers and fathers, they did, as I reliably learned. And since you decided that I should express what seemed to me, I declared it before God as a witness, taking my word to keep it as a secret, for fear of temptation. However, when you save, save your souls by praying for me, the humble one. 150. To the child Naucratius 601 (268) Know, my child, that the good man who accompanied me into exile 602 again came to me from the king with the threat of subjecting me to a hundred blows for the statements we made, although the official did not give him everything, to take away the two brothers, Lucian and Hypatius, all the books up to the Tropologia 603, and not only that, but, if they find it, the icon to the encolpius and, finally, the money, leaving me ten gold pieces. For this I thanked my good God, who knows what is useful and, according to this, of course, determines everything about us. I answered the official that I was ready not only to be scourged for the name of God, but also to accept death. In this case, he acted according to his own wishes. I expressed my consent for Nikolai to be taken with his brothers, but he did not accept the offer. From the books he took away “The Ladder” 604 and Tropology. And regarding money, I told him that if I had hoped for it, then why would I endure all this? Having separated from them, I remained with Nikolai and the guard who was always present with us. Pray earnestly that we will spend our lives in patience and gratitude and be fully prepared for everything sad, even death; finally, and that we should not harm each other, having God in our midst, for where He is, everything is easily endured. Therefore, take heart; Of course, temptation will come to you, for the sake of which, it seems, I will be transferred from here too, but the Lord is your helper, for whom I suffer. Do not be afraid, my children, of ordinary threats, not even of wounds, looking to Christ, Who was wounded for our sake (Is. 53:5), nor, finally, of death, for it is a condition of eternal life. I am in illness, overwhelmed by passions, but, supported by the prayers of yours, our blessed father and all the brothers, I will joyfully submit to anything else, just stay awake in prayer, strengthened in spirit, so that, according to the will of God, you can be ready for anything. (269) Convey this secretly with greetings to δ and λ 605, Ignatius or some other faithful one. Through the prayers of my father, may God be your protector and guardian in everything. With joy I accepted everything that you, my dear child, sent me: pleasant and unpleasant, joyful and sad, giving and taking away hope, known and unknown. I will not talk about your praises to me, who is pathetic, does not do and, of course, has not done anything good on earth, although you are used to exaggerating my merits out of love and faith. Seeing that your soul is adorned with them, I glorify my God, who confirms you in fidelity to His fear. Our affairs are in a humble and pitiful state. For what have we suffered? Not at all like our fathers and brothers; we are far behind, for we are [far] from the merits of their virtue. In any case, by the grace of God and through the prayer of my father and brothers, exile and solitude turned out to be useful for us, since the goodness of God differently adjusted the disposition of my humility. Without being separated, I would not have reached it, [but now] I find that it is sweeter than honey. Oh, the love of mankind [of God], for the sake of benefit, grieving for a while, and then showing beneficial consequences from sadness and sweetness from bitterness. I, the unfortunate one, will no longer feel difficulties, wherever Christ, the universal Joy, leads me. I constantly exclaim: I am beastly to You, and I will go out with You (Ps. 72:22-23). Therefore, I will not worry about anything, for example, about the treachery of the king, even if he laid a net of ropes under my feet and placed stumbling blocks in my path, for it is written: tread on the asp and the basilisk, and cross the lion and the serpent (Ps. 90:13). (270) Oh, if, good child, through your prayers and through the extreme mercy of God, covering the abyss of my sins, this command would be effective throughout my entire life and on all visible and invisible forces! Find out something about how I live here and let [others] know. The letter-bearer will verbally and very thoroughly tell me who patronizes me in every possible way in a foreign land and whom, I ask you, include in your prayers. Why did you, loving one, work so hard, sending us abundant and varied gifts? May my God reward you here with spiritual [gifts], and there with eternal ones. I know that you are in a difficult situation: you are pulled in one direction and then in the other, constrained, demanding your attention, both present and absent, both senior and subordinate, now in the form of words, now deeds, instructions and reconciliation, with all the cases that present themselves and take place, and all this with the constantly expected capture or some kind of danger. But dare, your reward is great, you will have the crown of martyrdom. Oh, Providence, which turned the treachery of the sovereign into salvation for many! However, be very attentive with the others, for it is not without justice that the birds stretch out (Prov. 1:17), but may the Lord help us to fly high over them until the end [of our lives]. The fall of Chrysopolis [abbot] truly struck my poor soul. May the Lord help the grammarians, Mr. Joseph, and everyone else whom the new Janni tempts (cf. 2 Tim. 3:8) 607. I sent letters to all of them, if it were possible to deliver them; but read them yourself first. About the Lord and for the sake of the Lord, if possible, place yourself at the disposal of [the abbess of the monastery] Saint Phocas, and then other prisoners, for they are God’s servants, since they carry out the feat of confession. May the grace of the Lord be your protection, beloved, in all cases. Mr. John and his brother Nikolai greet [you]. (271) Since we separated from you, beloved child, I am writing for the fourth time, reporting what is happening with us, and also that the brothers 608 were taken and I was left alone with my brother Nikolai. So I don't need to expand. It is enough just to note, moreover, that the letter carrier turned out to be a brother and completely trustworthy, that we are healthy in body, expecting God’s salvation from day to day. After all, where should we turn, who should we look to, who should we sigh to while waiting for an ambulance and consolation in grief? Therefore, it was not at all difficult for us to find separation from our brothers, on the contrary, contrary to all expectations, calming, since we fell closely only to God, just as a pipe under pressure 609 drives water upward. Therefore, we are ready to separate from brother Nikolai, but we are content with what has already happened. We are no longer looking for our own will, but for God’s dispensation (οἰκονομίαν), for He, of course, arranged our modest 610 home with the greatest benefit. Now I have with me a constant guard, changing every week, and one of the gatekeepers; with him we eat, sing, sleep. This is how we spend our days, as the supervising God has determined: in work, in reading, rest, and from time to time in casual conversations both with each other and with the good people who visit us, including, of course, the monks. God aroused people not only from this area, but also from neighboring and more distant ones, who comfort us sufficiently, physically and spiritually. Some of them became so unanimous with us that they expressed their readiness to strive even to death for piety. Although we are unworthy to breathe, the Good Lord 611 precedes those exiled for His sake in everything, protects, provides, cares to a greater extent than one could hope for. Thus, through the medium of a raven, He fed the hungry Elijah (1 Kings 17:4–6), as well as Daniel, and carried Habakkuk through the air (Dan.14:31–39); in the same way [He protects] every other of His servants. (272) That is why, children, do not grieve for us, humble ones, as if we were abandoned. After all, when I am separated from this worthless body by Christ’s persecutors, despite all my unworthiness, I am preparing to undergo this too, then I will be saved, then I will be accepted into life, then I will defeat my internal and external persecutor forever. Therefore, my child, together with your brothers, pray fervently for me, so that I always think, speak and do everything as I watch God (Esther 8:13); and I, for my part, day and night, constantly with tears, I pray to Him for the same thing for you, my brother, who is kind and unanimous more than your other brothers: that we accomplish everything and this good deed pleasing to the Lord, courageously and martyrically, so that [our] present does not turn out to be lower than the past. To this end, work for the brothers instead of me, some by verbally attracting and affirming, others by addressing through letters, and in general, give yourself entirely to everything that need requires. Do not grieve about what is necessary for our body: according to God’s providence, we have [complete] abundance. Don’t even send any books, except perhaps a dictionary and a notebook with my sketches of the sermon 612, which Hypatius gave to Callistus for correspondence. We will let you know again how the Lord arranges it further. Through friends, we got several books to read here too. May God reward you with goodness for sending [brother] to a. But I wrote [to him] again, and if anyone happens, forward [this letter] to him. I am very worried about the two brothers 613 what is wrong with them; so tell me where they are. The same applies to nine and ten. May God cover you, child, with His strong hand. Greet those who keep the word 614 [of God] (see Luke 11:28), especially δ, λ and ι 615. (273) You, child, hastened to visit 617 our humility; but languor is impatient: days are like hours to him, and years are like seasons. So, I thank my God that, despite my unworthiness, you love and care for me so much. You sent good Adrian to inspire me with courage and console me, and this was not without difficulty due to his communication and separation from his companions. Thank you for that too; I kept him, and he lives here, nearby. I sent Brother Silouan’s companions back as a result of a request for them. How beautiful are the feet of those who bring good tidings of peace, who bring good news! (Rom.10:15); These are these people, if we talk about them briefly. And we, the humble, enjoy our physical health through your prayers, oh, if only we could have mental health! I knew everything that you said in writing and orally. Although a sinner, I pray that all our fathers and brothers, [belonging] both to our body (σώματος) 618 and to the general fullness [of the Church], will be even more confirmed in an unshakable faith in the truth. Blessed is he who endures much suffering for Christ and brings his feat to the end. Now is the time of martyrdom, the one who overcomes [will be given] a crown from God. Rejoice and strive, good Naucratius, whose very name denotes the strength of the mind, 619 always sober, doing everything according to the will of God, not causing anyone to stumble in anything, so that the service is not blamed, but in everything showing yourself as servants of God (2 Cor. 6: 3-4). Finally, now let no one come to us as a result of the uprising of the [neighboring] people (του εθνους) until they retreat 620. How I mourned the misfortune that happened to two brothers 621, this is shown by my letter to Abba Athanasius. Let the complacent Silouan set out with thanksgiving on his journey in the Lord, (274) equipped with letters from you as well. Let the Word I sent be rewritten so that it may be kept by others. I dared to compose it out of strong jealousy, unless it is very disgusting for the readers and not offensive to the Mother of the Lord; ask Her to have mercy on me. Greet δ and 3-, greet cellmates, greet those who keep secrets. Those with me greet you. The grace of our Lord Jesus Christ be with your spirit. Amen. From your two letters, beloved child, I learned this time about your complete repentance and conversion, especially that you refused to communicate with the capital and joined the steward 623. This inspired me with complete love for you, and especially for God, for whose sake I love and are loved, in whom I gave birth to you, my beloved son Lito. So don’t fall back into the same old ways, <p. 71> where did you slip by accident, due to my sins. Or is there ritina in Gilead? (Jer.8:22). Or will he who turns away not be converted? “Turn to Me,” God calls. A warrior who returns to battle is again a warrior, and so is the helmsman. After all, having fallen into mortal sin, we do not die immediately, but continue to live for repentance, for He who said: As I live, says the Lord Adonai, is not false, I do not want the sinner to die, but to turn and live for him (Ezek. 33:11). Thus, after death from sin (θάνατον αμαρτίας), life still remains, but not after departing from here, for conclude, Scripture speaks about this (Ps. 34:3). (275) Therefore, brother, let us precede His face in confession (Ps. 94:2), near the Lord to those who call on Him (Ps. 145:18). Be, child, in agreement with the steward, if you listen to me, for those who once kept you from leaving are not friends, but enemies, both yours and God’s. I ask you, work a little: start the habit of caring for salvation, for the Lord will come at an hour when we do not expect (cf. Matthew 24:50). Remember, child, how you renounced [earthly things], accepted obedience, renounced your will, [remember] your other labors and exploits. I, a sinner, guarantee your salvation; I gave birth to you and I will also heal you 624. Just stand still, just throw off the burden of cowardice, just be attentive to yourself and don’t be alone anymore, even if the housekeeper happens to not help you and not be near you. Enough for once; and then, when the letter carrier arrives, I will not fail to answer your letters. May the Lord of our salvation Himself, who healed your heart, kindle in your soul light, consolation, cheerfulness, and diligence, as far as possible, and may He save you in His Heavenly Kingdom. Pray for me, my child, so that I too may be saved. Your brothers greet you. How glad I am, humble, having listened to you, child, and again accepting into my heart the one whom I had lost! But thanks be to God, who united [us]! Oh, if only I could see [your] face and hear [your] living voice. I love you so much and I’m so happy about your conversion. Therefore, do not be cowardly anymore, my son, but walk in complacency in the Lord on the soul-saving path, far eliminating the difficulties and obstacles piled up on your path from the enemy of salvation and creating an entrance to God for yourself. After all, it is already open, since the constipations of sin have fallen. Strengthen your spiritual legs, and I am sure that even if you move slowly, (276) you will move quickly and have time to enter where you are striving. Now there is a feat ahead. Is it strange if you find yourself among the martyrs? Yes, child Litoy, stop, save yourself, gain good fame. It is very good that the obstacle that prevented you from being together with the housekeeper has been removed; that you have entered into an alliance with your brother 626 Proterius is a sign of humility, and humility is the antidote to the opposite. Peace and strength from God to you. Pray for me. Those with me greet you. 156. To the patrician Irina 627 We must constantly remember you, most honest, [regardless of whether] we write or not, in view of not only your benefits that you have long shown to our humility, but also the way you confessed for Christ. We count you among those who are everywhere imprisoned and struggle for Christ. Are you not also persecuted, are you not expelled from your home, from your hometown, are you not imprisoned, are you not expecting danger every minute? Of course, yes, and therefore you are blessed, for the Kingdom of Heaven awaits you. Which of the confessors does not know that you also confessed your faith with them? Where has the rumor not reached that a woman of the senatorial class was among the martyrs? The rows of monks were surprised at you, and the congregations of lay people praised you. Moreover, even the ranks of Angels and saints rejoiced over you. Don't think that I'm saying this for flattery. Look, martyr of Christ, how honored you are, how exalted you are. Take mud and gold for example. To the same extent, and even greater, above earthly dignity stands the heavenly dignity now bestowed upon you by God, the title of martyr of Christ and confessor for the truth. Therefore, I remind you, established on the immovable stone of Orthodoxy, not to weaken in the least in perseverance, and even more so not to be inclined to fall, embarrassed by the falls of some either from the people 628, (277) or from monks, or from those who consider themselves such, or from anyone else at all; for these are false brethren, false apostles, having a form of godliness, but denying the power thereof (2 Tim. 3:5). And before, many people were carried away, posing as wise, seeming to be bishops and being revered as saints. And the few true wise men who lived their lives in the fear of God, since the fear of the Lord is the beginning of wisdom (Ps. 110:10), and who did not consider themselves people of high dignity, shone in the world like lights (see Phil. 2:15). After all, man looks at the face, but God looks at the heart. I also ask you to temper yourself with the coal of Divine love in order to stop any passionate attraction, for in this way you will repel a future attack. And of course, do not think that you will remain above temptation in word and deed, for the devil hates you, mortally struck by you. “Here is a woman resisting me,” he says, and, in addition, a married woman, and one of the nobles at that!” This is approximately how he says: “I will not tolerate it, I will use a lot of effort against her, her husband, children, all her relatives, other wives of senators, women acquaintances, slaves and slaves, a fortune, in addition, touching tears, pleas, appeals; If I fail here, I will turn to other means, I will resort to royal threats, to the envy of those of the same estate, who will say: “Now, this one will become higher than everyone else?! Who is she?” They will add to this censure, mockery, scolding 629, ridicule, sometimes spitting, perhaps strangulation, even wounds, even, finally, death.” Look, sister in the Lord, don’t give in. These are the stripes of Christ, these are the crowns of heaven, making you a new martyr. Weren't they also like you in flesh, just as noble, just as wealthy? Were they not also cut off from their husbands by the sword of the Spirit? So the very situation forces you, sister and mother, to be fully armed, 630 so that the tempter-devil does not deceive you with anything, so that you can establish and save many by your own example, so that you can rejoice in the Kingdom of God forever. Pray for me. I greet your branch and companion in the Lord. 157. To John, Bishop of Sardis 631 (278) Until now I still could not find out where your holiness could lie, father. Therefore, I patiently held my hand, moreover, not finding the means to fulfill my desire. And now, inspired by the hope of achieving what I wanted, I sent this letter and am confident that I will not be deceived in my hope in the Lord. So, great father, tell us how you were exiled and where, what country accepted you, who lives in it and who is nearby, whether both of them belong to the part of the chosen ones or whether both are hostile and have gone astray. However, for the sake of Christ, the difficult [seems] easy, and the sad joyful. Blessed are you, expelled from your native church for the truth and exiled far from your homeland! Blessed are you, for for the sake of Christ you were subjected to mockery and beatings from the wicked before the Council of Caiafinas! Like your companions, you became an object of shame along with Christ, and by the power of Christ you are justified. If you did not ascend to the cross, because it was untimely, then you came out with the cross on your shoulders, mocked and ridiculed by the wicked. For this reason you will have a crown of righteousness in heaven (2 Tim. 4:8), woven by angels. Continue, the pinnacle of fathers, with your exploits. Draw those who follow to them: after all, the time of martyrdom for the adornment of the Church of Christ still continues. With embarrassment, I decide to remind you (since long ago I received permission from your extreme humility to speak freely): be steadfast in your good confession, for which you received honorable dishonor as a reward and which you confessed before God and people. Strive still to suffer for the sake of Christ for His holy icon, for, as the great Basil says, “neither the power is cut between both, nor the glory is divided” 632. And those who oppose Christ not only divide, but even, dishonestly scolding, for the sake of One they renounce the other, indirectly returning to Judaism and destroying the sacrament of the Economy. (279) After all, if Christ is not depicted like us, then He is indescribable as incorporeal, whereas everything incarnate is describable. How did they ignore that the Word became flesh (John 1:14)? Or what can be seen as the meaning of the Incarnation, if Christ, as he was before the Incarnation, remained indescribable after the Incarnation, that is, indescribable, like us, with paints? After all, there must be a difference between two foreign objects (δυοΐν πραγμάτων ἐτεροφυών), as between water and fire, matter and immateriality 633, complexity and simplicity, and everything that stands in opposite relationships to each other. The same difference must, of course, exist between incorporeality and corporeality, consisting in the fact that one is describable and the other not, since Christ, the mediator between God and men (1 Tim. 2:5), in one Hypostasis preserves the perfect properties of both [natures]. The immaterial has put on matter; The simple became complex, the Ethereal became embodied, the Incomprehensible and Indescribable became like us in everything. But if He is not depicted, then no difference has occurred, the union of opposite [natures] has not been accomplished at all by God’s favor and power; and therefore there was no incarnation. So, the speaker is untruthful: God appeared in the flesh (1 Tim. 3:16) and that, like us, Christ also became involved in flesh and blood (Heb. 2:14). So it turns out that the iconoclasts in [their] teaching fall into Judaism and are the forerunners of the Antichrist. Let us, father, avoid their wickedness, like Judaism, not being embarrassed by either suffering or the duration of heresy, imitating the saints who patiently and through much suffering inherited the Divine promise. Forgive me completely, sacred head, for what I said to you, although you are already fulfilling your duty, and at the same time pray intensely that I may go through this life for the remission of sins, without falling into sin either in word or in deed. 158. To Peter, Bishop of Nicaea 634 (280) Your holiness commands me to write to you and to do so diligently. Why is this, I ask you, most reverend, and for what reason? Of course, from the desire to attract to love, which is the gift God has given you to the greatest extent, to establish friendship and thus be the object of mutual love. As the lowest son, I obey my father’s orders. But what can I, insignificant, say for the benefit of one who helps many and especially who now actually suffers for the truth and puts nothing above it? You, like the sun, shone in the night heretical struggle, you were erected as a pillar in the Church, supporting those who waver. I ask you, Peter, the same name of the great Peter, in this shock from wickedness, be an immovable stone, so that we, open to attacks, can rely on you. Follow the path of your confession; Of course, this is not without difficulty, but crowns are also [promised] for the same. If here on earth the charioteers (ἁρματηλατοῦντες) are crowned after completing seven laps in the arena of the stadium 635, what is surprising if the true Hero of Labor (ἀλοήτης) is Christ for those competing in the highest field (την άνω νύσσαν ΰέουσι) will lengthen the time, as is usually done? It seems to me, unreasonable, that this will be for the purpose of testing the readiness of those striving and strengthening, or, more correctly, punishing the madness of those pursuing. This is for you, blessed one, from me in response to the command [to write]; for me, your holy prayers would be enough, even if I don’t receive letters from you. 159. To Abbot Macarius 636 I am glad to converse in writing with anyone who is pious, especially with such and such a great father, who gives me (281) so much love, whose prayer is as welcome to me as rain is to a field. Indeed, my venerable one, due to my unsettled state and vulnerability to attack, I always need your prayers in order to survive both invisible and visible persecution. You see what it is like: unrest, torture 637, [which] if not accompanied by obvious bloodshed, then only out of envy, so that the sufferers do not turn out to be martyrs, although God judges matters not according to their 638 opinion, but according to the voice of truth. After all, consistent oppression and persecution actually lead to the shedding of blood. When, according to Scripture, they endure hunger, thirst, exile and imprisonment, have their feet shackled and are seated alone, are subject to deprivation of property and persecution, live in uninhabited areas, mountains and dens (cf. Heb. 11:38), not to mention the shedding of blood during scourging, are these not acts of martyrdom? How many have been honored with crowns! Raise the eyes of your mind, most blessed one, and look at everything and at the most distant things, and from your own achievement you will be convinced of the truth [of my words]. But constantly conquer, dear one, no matter what the upcoming and future events may be, so that you become the head of the monastic order and the entire Church of Christ recognizes you as a crown bearer for confession, and we, the lowest, receive an honorary adornment. 160. To a friend from a friend 639 It is quite timely to write to you and remember your wonderful love, and this is not a gift, but a duty, not only for the condescension with which you treat us (having heard about it, who would not marvel at the fulfillment of the well-known commandment: if anyone lays down his life for his friends (John 15:13)), but also for your kind treatment. Just as the world (τώ μύρω) has a fragrance, so does your honesty have mercy and kindness. And this is not an empty word. For who, seeing you, did not rejoice? Who (282) recognized you and was not struck by friendship? I learned that you attracted someone with just a rumor about yourself so that he wanted to become related to you, and, what is even more surprising, he declared you his son-in-law (ἐπιγαμβρεύσασθαι), when you, they say, entered the bathhouse naked, and did not demand anything else due to the fact that the one who chose was rich. And fair enough. After all, he who is clothed in virtue is richer than all, as, according to the stories, Odysseus said this, having escaped naked after a shipwreck 640. As you can see, I was not mistaken regarding [your] future (ἐν τοῖς ἀνόπιν). However, when I learned that you had been elevated to the position of committee (κομ/ητάτου), I was not very happy, because for your piety and versatility (ἀμφοτεροδεξιώσει) to be a Turmarch 641 (τουρμαρχάτον) small honor. And I was saddened that you were leaving far away. However, on the wings of a letter you can fly and enter into mutual communication. So preserve, good son, unless it is painful for you to listen, the treasure of the Orthodox faith and communication. Remember me in the same way [constantly as I remember you] and always be saved in the Lord. 161. To sisters Irina and Kale 642 Thanks be to God the Comforter for the fact that your honest two were comforted from grief over their brother 643. The letter carrier who delivered your parcels to us informed us about this. When we saw them, it seemed to us that we were seeing and talking with the deceased himself. Now they serve as a constant reminder of him for us. May God rest him and the saints, some of whom he chose for himself during his lifetime. May He reward you for your labors and good deeds in memory of your brother in the true sense for the fact that you send him his share even after death, although during his lifetime he prepared for himself an inviolable inheritance. But why [talk about this] if you have chosen the same virgin life, do not yield anything to the world, but keep everything for God, (283) for you remain faithful to Orthodoxy. Blessed be your trinity. Blessed is the couple who brought you into the world. Your prudence is wonderful (ή φρόνησις), your action is blissful. Pray for me, holy women. 162. To the consul Sergius, cousin of 644 I remember your love, my closest relative, not only when I write, but I always remember you in my sinful prayer, I don’t lie. After all, I love you not only as a relative, but also as a like-minded person, more than any other relative close to my humility, and also because you love to talk with me, as you yourself can guess, for everyone has a mirror in himself [where his love for his neighbor is reflected]. As you know, we have been separated by current circumstances, but just as I pray that you may remain unharmed and free from the Christian heresy, so you, dearest one, pray that I, a sinner, will remain unharmed in all respects. How do you see things in Byzantium 645? Did the Orthodox seed remain there, or did they all deviate, and were left without keys (Ps. 13:3)? Does anyone mourn the fall, or does insensitive indifference still reign now, just like among Noah’s contemporaries, whom the heavenly rain drowned? Do the fallen ones, at least among the Nazarenes 646 (Ναζιραίων), [mourning their fall] or do they bathe in the waves of heresy as if nothing had happened? Finally, [how is] our Maximinite 647 doing? Tell me about this, keeping the treasure of faith intact, so that we can at least present this to God in purity. 163. To the cleric Gregory 648 (284) Rejoice, warrior of Christ: you were exiled for Him! After you, like gold, were melted and kindled by scourging, prison, torment, spitting, which followed one after another and which is impossible to list in detail, you, like a crown, were awarded the glory of exile. For the island you are a gift of Orthodoxy; your homeland is proud of the strength of your courage. Oh, miracle, out of all the capital’s clergy, you are the only sacrifice to God! Where is the presbytery, where are the subordinate degrees? Oh, destruction, everyone [obeys] the flow of time, this world, all [children of] flesh, [children of] fear, everyone except St. Gregory, priest of Christ. I call your name, and it seems to remind me of some divine word (ἄκουσμα). You belong to the number of the great Gregori because, according to the meaning of your name, you are awake 649 over the Divine and for the sake of God you endured labor and exhaustion, I would add the shedding of blood. Rejoice, apostles of the Lord, [rejoice], divine and beautiful church 650! A herald of truth has gone out from you; you have given birth to a courageous man, your priest. Rejoice, martyrs of Christ, in whose honor the eloquent tongue very often sang the all-night vigil. His virtue is well known, his knowledge is amazing, and his sweet voice is attractive. You, my companion, tell me here what should be taught: instruct the ignorant, enlighten the dark ones, for whose sake God has ordained exile for you. Is there anyone to support you in your bodily needs or are you deprived of everything for the sake of Christ? However, Christ is your dwelling place, helper and crowner. Don’t stop praying to Him that I too will be saved safe and sound from the ever-roaring dragon 651. (285) Whenever I receive letters from you, I rejoice, dear and welcome children; I hear your voice and enjoy, I mentally contemplate your face and have fun. Can I ever forget you, my soul, my limbs? I rejoice even more when I hear and learn that you remain together inseparable, just as you were united in the Lord with me. This is a consequence, first of all, of your courtesy, my dear child Anatoly, the light of my intelligent eyes, and then of the fact that you, my good child Savvaty, willingly, for the sake of the Lord, obey your brother according to the apostolic commandment. After all, the Lord, sending two of His <p. 81> disciples to preach (Mark 6:7), of the two he subordinated one [to the other]. On the other hand, the prophetic spirits are obedient to the prophets (1 Cor. 14:32). This is the best law, the most perfect life. Therefore, be patient, beloved, passing day by day with perseverance and long-suffering. After all, thanks to this, the saints received the promises, for Scripture says: he who endures to the end will be saved (Matthew 10:22). Make sure that nothing contrary to the commandment happens, nothing disastrous is done out of insolence, nothing out of spiritual indifference. After all, you know, my brothers, that a merciless war is going on against us from the enemy, who always wants to overthrow, destroy, swallow us in any way. But may the Lord not give him power over us, if only we are awake, attentive to ourselves, if only His holy fear nails our flesh and suppresses at times its excitement and excitement. All these are signs of war, for the flesh desires what is contrary to the spirit, says the apostle, and the spirit is contrary to the flesh (Gal. 5:17), so that we do what is pleasing not to us, but to the Spirit. May Christ help us in that, according to the commandment, we must defeat Satan both in relation to activity and faith, the struggle for which has now reached its highest tension. See, children: do not be afraid (286) of those who kill the body (Matthew 10:28; Luke 12:4). Now is the time for martyrdom; I ask you, we will endure everything for the sake of Christ in order to receive crowns. Pray for me, a sinner, so that I may be completely saved. Greet your companions, especially Brother Simon if he is with you. My brotherhood greets you very much. The Lord [be] with you. It is not only then that I remember you, dear child, when I write, for there would be nothing special about that, but I always create a good memory of you and of my son, Abba Anthony, who lives with you, praying that both of you, like the two unclogged apples of your eye, will be preserved in faith and love for Jesus Christ, our Lord. I praise your prudence even more, my child, because you fled from your homeland and became a prisoner in a foreign land. Did staying in one place help the retired Daniel in any way? And therefore I am saddened that it is truly unlawful and to the temptation [of others] that the elder brother and his companions remain in place. And you, divinely attuned, have traveled well until now and continue to do so. And may the Lord perfect you in every good work to do His will, working in you His good pleasure 654 (Heb. 13:21). Provide, to the best of your ability, whether by letter or in person, help to your brothers who are not living well, both the one mentioned and [all] those there. I say this with Feona and Theophilus the carpenter in mind, for I learned that one was completely weakened, and the other remained with his sister. I have already written to the latter, and [now] for the love of God, take the trouble to go (287) to him, hand over and read to him the letter, which is enclosed in this letter of yours 655. And maybe God, seeing your work, will improve their lives. But I have not yet written to Feona, fearing betrayal on his part. But I ask you, find out about him about the degree of his firmness either personally or through a letter, adding: “Our father is very sad when he hears bad news about you; write, and I could forward your letter to him, and he will answer you.” Maybe in this way he will turn and write, or [at least] we will definitely know about his retreat. Yes, my children, please work hard in this matter. And may the God of my father glorify you as the pillars and foundations of His Church, so that you endure not only the sorrow of exile, but also exploits for His sake, even to the point of bloodshed. Pray for our humility so that we may receive perfect salvation. Your brothers who live with me greet you with love. Grace [be] with you. Amen. Brother Theophilus, be healthy. What have I heard about you, my dear son? You were my faithful child, more pious than many of your brothers, from the very beginning you were a good example for all carpenters more than others, an ardent defender of piety and an ardent zealot for God. And why spread it? You should have been, by name, light for the living and salt (cf. Matthew 5:13–14) for those who have lost their strength! And you chose to live with your lay sister! You have settled in a worldly village, you walk shamefully contrary to the gospel image, you violate Divine laws, (288) you stain our praiseworthy brotherhood! While many of your brothers are imprisoned one by one, others are beaten and exiled, others huddle wherever necessary, in deserts, on mountains, in secret places, and, moreover, just as, to put it briefly, the Good God opened the door [of salvation] to everyone, you alone live contrary to [the will] of God, who called and saved you! Oh, horror for my humble soul! What contempt for the judgment of God! I cannot bear it, my Lord, my Lord, I cannot bear the inner [pain]! I say, my heart is on fire! My son became darkness instead of light, dishonor instead of glory, blame instead of praise, temptation instead of benefit. Listen, brother, what the Lord said about you: but whoever causes one of his brothers to sin, it would be better for him if a millstone were hung around his neck and he were drowned in the depths of the sea (Matthew 18:6). And you, leading everyone into temptation, triumph! Woe to me, the unfortunate one, how come you, brother, don’t feel it? When you receive this letter from your brothers, have pity on me, my child, resolutely escape, move away from the curse of the Lord, from eternal grief; unite with your brother, so that Christ may be reconciled with you, to end my sorrow, a sinner, to destroy the temptation from Satan, with whom you have become friends. Do not disobey God, for our God is a consuming fire (Deut. 4:24). This is what Basil the Great said to someone who, like you, lived with a woman: “Be anathema among every nation, and let those who receive you be excommunicated” 657. Neither verbally nor mentally let this be applied to you, my child Theophilus. 167. To the child Pasarion 658 Having learned that from the place where you were before, you moved here and joined the steward 659, looking for a good way of life, I glorified, child, my good God and forgot my sadness. [Previously] I regretted a lot that you remained there contrary to the commandment, not joining (289) anyone during the persecution and our disasters for true service [to God] 660, although you belong to the number of prominent ones and could have provided help in word and deed; however, it happened, and may God forgive you. But now, dear child, behave decently in order to make up for your laziness by helping your brothers and others, being steadfast to the point of death and not betraying Christ. Do not remain alone, but be with someone or even with many, but in any case with the chosen one, no matter who he is. I definitely can't show you faces. Remember me constantly. Your brothers greet you. 168. To the child Lawrence 661 How great must be the kindness you have shown, child, if the steward 662 asks me to express gratitude to you instead! And, of course, not only for him, but also on my own behalf, I write, praise and ask you, for you are truly a faithful son, loving and brotherly, proving this with your deeds themselves. After all, before you, who visited me here, a sinner? Who looked after the housekeeper and showed an active disposition of love? But he is the first in the brethren, and whoever gives him something does it to me. This does not mean that you are not all my children, no, but that he most deserves honor, rightfully representing the face of my humility. Blessed are you, my beloved son, and blessed are your humility and obedience. Pray for my complete salvation. Greet from me my brother and dear son Dionysius, and if anyone can keep the secret of my children, greet him too. I ask you, if Arkady is not with you, take him on my behalf and save him. [For this] you will receive a reward. 169. To Abbot Athanasius 663 (290) And this letter of yours, sealed by God (Θεοχάρακτος), delighted us, the humble, with the news of your health and courage, but saddened us with the praises and glorifications with which you honored us, while we are vicious and dishonest and have not done anything good in our entire lives. The saints say this out of [their] humility, and I, a sinner, out of a sense of truth. But the friendliness of your fatherly holiness ascribes to us unprecedented [virtues], of course, in order to make us better, for praise often brings benefits. So, glory to the Good God, that you graciously endure your bonds and prison, noble warrior of Christ. With your honest words you spread far, as if scattering arrows, your divine readiness and love. And what is best, [you do this] with full knowledge and an elevated view, which you have acquired thanks to your exile from here and ascent to the heights of Christ’s confession. In it may you be kept safe, from afar, like the morning star (cf. 2 Pet. 1:19), shining for those who struggle in the heretical night, or even as a pillar and ground of the truth (1 Tim. 3:15), strengthening the weak and falling, and, finally, like a tall muscle, extending a helping hand to those who have fallen and slipped. This was revealed to us by a letter to Fotinuda [abbot] 664. You did well. Oh, if only something could come of this! But, in any case, you have fulfilled your duty. It must be borne in mind that this attempt may turn out to be completely useless and even harmful if the recipient of the letter begins to talk about it. And if disturbances arise from here, they will affect all confessors of Christ. Test everything, says the apostle, hold on to what is good (1 Thess. 5:21). In conclusion, do not forget, my dear and namesake of the multi-crowned 665, to constantly pray for my humility, so that both in the inner and outer man I may be saved from the snares of the devil. 170. To the abbot of Panagra 666 (291) True love is demanding, since it is not limited by place and does not fade away during testing, in contrast to those who love superficially and according to the flesh, who in difficult cases withdraw from loved ones and even become their enemies. We are not like that, the humble, although in all other sins we are worthy of regret. On the contrary, we are accustomed, especially during persecution, to strain 667 the power of love (το τής ἀγάπης φίλτρον). Therefore, although we are separated by a great distance and, moreover, imprisoned, we could not help but fulfill our duty of love and visit your reverence with letters, most honest fathers. We learned that you left the monastery and are hiding in the mountains in fulfillment of the commandment that commands [this] because of the persecutors fighting against Christ. And blessed are you, who left everything for the sake of Christ and, according to the apostolic expression, wandered through deserts and mountains, through caves and gorges of the earth (Heb. 11:38). But even if such a life is difficult for the flesh, nevertheless, brothers, it gives eternal life and is similar to the way of life of the saints 668. For who from all eternity has proven himself pleasing to God without being tempted? And the apostle testifies to this, saying: all who desire to live godly in Christ Jesus will be persecuted. Evil people and deceivers will prosper in evil, deceiving and being deceived (2 Tim. 3:12-13). Such are the present heretics who are persecuting and destroying Christ in His holy icon with His holy Mother and all the saints by all means in all cities and regions. “The nature of the image is to be an imitation of the prototype, the image of which is called,” says Gregory the Theologian 669. And Basil the Great says this: “The honor [awarded] to the image goes back to the prototype” 670. Now is not the time to talk [about this] at length, for you too are thoroughly informed of the truth and the question exceeds the length of the letter. (292) So I ask you, holy fathers, keep your confession of faith unchanged to the end and do not weaken in view of the encroachment of false brethren 671 who have fallen into insane error, because they were insidiously involved in fellowship against Christ, but pray that we, sinners, will accomplish the feat set before us in Christ, who girds even the weak with strength. Oh, good Parthenius, God’s warrior, my dear child! And you are among the ascetics for Christ, and you are a defender of Orthodoxy, small in age, great in complacency! Come on, tell me, my beloved son, how did you decide to suffer for Christ? How did you, the youth of Christ, a flower in appearance, a lamb in mind, endure the scourging along with the elderly? Glory to God who strengthened you! Praise be to Christ, who chose you as one of your ten-member brotherhood and showed you as a star of piety! As I know, you labored before [this] event and were already glorified by both those who heard and those who did not hear. I subordinated you to the first, and you turned out to be the first in virtue. Rejoice, my son, praise God, who has magnified you, and He will magnify you even more if you complete your feat! Therefore, I ask and exhort you: stand strong and be strong in patience, remembering how you fought good deeds. For a little while, a very little, and the Coming One will come and will not tarry (Heb. 10:37). What joy will you receive during your release from your body, and perhaps even before separation? Child, be attentive to yourself, for the tyrant devil always irritates [our] inner passions. Strive according to your conscience and do not stumble over sin. Stay awake continually every day and always consider the day that comes to be the last day of your life, so that in this way, in fear and trembling, you may please God, now working with your hands, now chanting psalms, now praying, if [you do] anything else during the day. (293) Yes, my child, replenish my joy, so that when I hear about you, I will rejoice and be magnified. Pray for me, your humble father. Your brothers who are with me greet you. Welcome, child Igisim, I consider you a confessor of Christ, for you, together with your brothers, have been well led into the feat of salvation. You are naked with Christ, scourged with Him, made like His glorious body (Phil. 3:21). Aren't you happy, aren't you having fun? How numerous are your brothers and only you and nine were awarded the crown. How did this happen to you, child? Glorify, sing, praise freely (δωρεάν) the Lord who exalted you. See that you do not fall (άναπεσγς), but be even more diligent in the love of Christ, zealously and fervently 674 working for Him [in fulfilling] every commandment. After all, martyrdom continues until death comes. Do not slack in your soul, work with your hands, sing in your spirit, sing in your mind (cf. 1 Cor. 14:15). Cleanse your mind from the evil thoughts that trouble your heart. Rejoice in hope, be patient in sorrow, remember the outcome, remember the day of terrible retribution. Be ready, if necessary, to again undergo scourging and even accept death for Christ, so that you can say with joy: for for Your sake we are killed all day long, counted as sheep of the slaughter (Ps. 43:23). Pray for me, a sinner, so that I achieve complete salvation. Your brothers who are with me greet you. Grace be with you. Amen. (294) Grace to you, brother Stephen, my beloved child, ascetic of Christ! I visit you through a letter, greeting you from my heart. Your feat for the sake of Christ and your exile are wonderful. You decided to undergo wounds in order to become like the sufferings of Christ, crowned, according to the meaning of your name 676, with martyrdom for Christ. Rejoice and be glad, for great is your reward in heaven (Matthew 5:12). But since the struggle now continues, patience is necessary so that in this way you can fully receive the promise of God. Be prepared for the possibility of being scourged again and even of being martyred. And who deserves to be subjected to this? I know your monastic works, ascetic and close to martyrdom; I know the readiness and fervor of your heart, which moved you into the field of martyrdom for Christ. Be strong, take courage in patience, so that you can rejoice with the confessors and martyrs. It is unnecessary to write to you about keeping your soul [pure], for I know your caution, determination, sobriety and vigilance. Remain so that your success may be glorified. Remember the day of death and never be careless (cf. Sir.7:39). Pray, and pray intensely, for my humility, so that I may achieve complete salvation. Your brothers who are with me greet you greatly. Grace be with you. Amen. (295) Rejoice, child Ephraim, good warrior of Christ. How are you doing? How is your exile? How do you bear it? Do you thank God for being worthy to endure everything that you have endured for His name? Do you glorify Him and praise Him for the fact that for the entire brotherhood you became one of the ten, the second to be scourged and the leader in monasticism? Do you glorify Him and love Him because He saw your blood shed on earth and your flesh tormented for the holy icon of Christ 678? Thanks be to the Lord, my brother, who called you, along with others, to confess Him! You have shone among the brothers, or rather, in the Church of God. Look at your calling, look at your glory, how low you stood and to what extent Christ has exalted you. Compare your strength with what you have received, and give glory to the Good God, [for the work] is not of him who wills, nor of him who runs, but of God who shows mercy 679 (Rom. 9:16). Stand still, my child, enduring the struggle of your inner thoughts. This is a great war and will not stop until the end of life. Just as you have conquered in external affairs, having accepted wounds and imprisonments, so take courage against your invisible enemies, worse than physical tyrants, so that you may receive a crown as a reward. The struggle is still ahead. Do not be discouraged, no matter how much God allows or deigns to bring upon you; Let no one, not even the Angel himself (cf. Gal. 1:8), convince you to think otherwise, contrary to the [commandment] received from God to venerate the holy icons of Christ and the All-Holy Mother of God. And may your heart be rewarded with peace from God with all patience and consolation. Pray for me, humble one, that I may be saved. The brothers who are with me greet you. Grace be with you. Amen. 175. To Theophylact, Bishop of Nicomedia (II, 4) 681 (296) For the second year now I have been concerned and thinking about sending a letter to your sacred head, and only now with difficulty have I fulfilled my desire. But it is good that I was honored with a letter to greet you, my father, the pillar of truth, the support of Orthodoxy, the guardian of piety, the establishment of the Church, a victorious man, a Christ-bearing bishop, a martyr of the confession of God. Truly, does not the crown of martyrdom belong to you? For you are exiled for Christ, removed from your fatherland, enduring a lot of suffering, and, moreover, in a body weak by nature and, as I know, exhausted by an ascetic life pleasing to God. The host of Orthodox people boasts about you, the region of Nicomedia rejoices and exalts itself, imagining you in the heavenly places, throwing away those reproaches that have been chattered about the primates there since ancient times; [Col. 1124]. so the deeds completely corresponded to the names. Such were the circumstances then, and the present ones are bitter and deplorable. How can it not, when altars are destroyed, churches are destroyed, when heresy overthrows everything and persecutes Christ with His Mother and servants? Truly, aren’t they the ones who are persecuted when their holy icons are destroyed? Is it possible that when the image (τύπος) of the Life-Giving Tree is destroyed, can anyone say that the Cross is not overthrown? If in this case one cannot believe so, then how can one not agree [with this] regarding the icon? For an icon is an image (εἰκών γαρ και ο τύπος), just as the reverse can be said. But who am I, unhappy and unenlightened, to prove this to the divine father and teacher? You, most sacred one, teach us the most perfect things, (297) as God-enlightened ones, and in fact instruct us to patiently endure the present, both punishment and testing: the first for us for sins, and the second for you for Divine love for Christ, whom you do not cease to pray to quickly change the twilight of wickedness into the dawn of peaceful Orthodoxy. 176.To Epiphanius, abbot of Eukeria 683 Since I learned that your holiness from one prison for the sake of the Lord was transferred to the present one, I have not been able to write to you, although I had a strong desire. And when I definitely learned that you were a Nicene (νικαίζεις) both by the place [of exile] and by the way of actions 684, I quickly and zealously took up the letter with which I hug and kiss you, the sacred head, rejoice and congratulate you. And how can we not rejoice at what is happening to us, for for the Joy that the Mother of God gave birth to, each of us is either in exile or in prison?! And I, unworthy, dare to count myself among the confessors for Christ, for Whom and for whose sake we were worthy of suffering. Our circumstances, O man of desires (Dan. 10:11), are worthy of joy, gladness, and celebration. Do you not hear what Paul says: now I rejoice in my sufferings for you and fill up what is lacking in my flesh in the tribulations of Christ for His Body, which is the Church (Col. 1:24). For her, even now [we endure] suffering, sorrow, oppression, persecution, beatings and everything else as a sign of the destruction of the Judaizers and as payment for the salvation of those who, together with you, are subjected to the wounds of Christ. But enough about that. How numerous are the guards and their commander? Perhaps [among them] there are some of the pious ones, at least in the Nicodemic manner (see: John 3:1-2), who have become warriors and laymen from monks, or have they all turned aside and are inaccessible (Ps. 13:3)? What are your visions, for you, being pure, receive clear revelations from God? Does Christ yield to (298) the plea for the punishment of heretical unrest? Or is he still postponing punishment in order to experience the love of Him alone, in order to exhaust all anger and justly punish it? Inform me about all this and especially with your prayers, strengthen me to be unshakable before the attacks of both internal passions and external temptations, me, although a sinner, but loving and honoring you. 177. To the child Naucratius 685 Those who foresee in advance that they will hear sad things are not at a loss when receiving bad news. That’s why, child, we were not surprised by the news in your letters. True, they are extremely sad; can one deny this? After all, the sacred churches of God are still being destroyed, and the persecution of the pious is even more raging from without and within. However, every soul will have to be tested and every place will be sifted, so that the grain will be separated from the chaff, although in a very small amount, since few are chosen, said the Lord (Matthew 20:16). We were not a little saddened by the fall of Dimitriades [Bishop]; however, Scripture says: before death, praise no one (Sir.11:28). What have we learned [so far]? After all, in the fight against wickedness we have not yet resisted to the point of death and, according to the apostolic expression, we have not yet received the promises (Heb. 11:33; 12:4). I am tormented in caring for my brothers who were captured at the same time. What will be the outcome of their case? However, just as blacksmiths are accustomed to blows with a hammer, so we are accustomed not to be embarrassed by sad news of misfortunes. Therefore, as far as I, a sinner, can, I pray that they may please [God]. After all, the fight is for Christ, and I do not consider this to be anything small, like some foolish cases of adultery 686. Now Christ is openly rejected with His Mother and His servants. O men, O soldiers of Christ, stand firm! Take the strong weapons with which Paul commanded us to arm ourselves to destroy the strongholds of the devil (Eph. 6:11). Here is war, here is victory, for Christ is a helper. Here are the unfading crowns of righteousness, (299) here is paradise, here is the Kingdom of Heaven. Angels watch and take part in our struggle against enemies. The saints will cooperate, looking from heaven at our struggle. We will not shy away, good companions, we will not avoid prison and misadventures or even execution. Let us not disgrace Christ with our defeat, let it not be so. Let us not disgrace the Angels, our companions. Let us not sadden the former victors from our brotherhood. This is the struggle of the first stage (τον πρώτον διανλον o άγων), in which many awards are awarded, as you know from earthly competitions. But it’s good for us to be at least in the second. If we stray from it, then [it would be enough] to receive at least the fourth [reward] branch (καν τεταρτοβαίσωμεν), just not to be put to shame at the Last Judgment of Christ, already [forever] deprived of the opportunity to resume the fight. So, I beg you, let’s try to win! Since the present time is a battle (στάδιον), how can I, the humble one, not rejoice when I again receive the news that our deceased brothers have won, having lived well. I was very happy about the [abbot] of Midice 687 that he perfectly resumed the fight, and about the expulsion of the bishop of Nicaea 688, through whose prayers may I, the indecent one, be confirmed. If iconoclasts suddenly come to you, then do not open the doors to them. If, out of their habit, they do this in a robber manner, then you are innocent. Do not make concessions, but be firm until you are persecuted or taken [into custody]. Doom on their heads! You do not leave the church, or the singing, or the liturgy; however, I don’t know, unless they desecrate it with their uncleanness, that is, with the liturgy. God will forgive you for everything for which you asked forgiveness. Since I have no companions, I took both letter-bearers to myself for perfect service to the word of truth. Which one exactly? Travel to all countries and preach salvation to the brothers. Oh, if only we could find more men of strength (cf. Eccl. 12:3) who would go around the land and the sea! Now I am here, but in the future I don’t know where and how the Lord will arrange not only our affairs, but also yours, and the archbishop’s, and all the brothers who struggle in general. In view of how you wrote that someone is [imprisoned] in Thessalonica, we should send letters and brothers to all places. This is what Christ wants, this is our duty of care. And oh, if the Lord would help us in this way to open the doors in (300) [this] earthly [prison]! After all, this is not an impossible task for Him. If someone goes to help those in Thessalonica, then we are ready to do what is pleasing to God, and He will help us. Even if we all fall into custody, He can raise up ministers from these stones (Matthew 3:9). Therefore, let us not lose heart, but believe. I dared to compose a commendatory Word to [John] the Theologian and several chapters against the iconoclasts 689: the first as a duty prompted by the brothers; the second as thoughts that agitate my mind. The good in them is due to the prayers of you and the shepherd, and the rotten is due to my sins. Therefore, having copied them, keep them until the time when, perhaps, [those sent] from Abba John will visit you. Brothers greet you. I greet those who are with you, namely δ, # 690 and you, my beloved child Litoius. Grace be with you all. Your small message, child, expresses great sorrow. I admit that I upset you, my son, but not intentionally and out of a feeling of compassion for you, so that you would know that you have a father, although a sinner, but loving of children. After all, it was only out of the great love that I have for you, [out of the desire] for you to approach perfection and not have any shortcomings, that I struck, grieved, reproached, and was greatly indignant at you in order to make you such as the truth requires. And by the grace of Christ, I found that you were tempted in grief, as in fire, and became more precious to me than gold in the way you justified yourself, in how you were contrite, and in how taciturn you were. After all, when the punished person speaks a little in his own defense, it is a sign of great humility and virtue. You see, child, how through punishment I discovered the treasure of virtue in you and openly showed this to your brothers, which they did not know, completely changing their opinion about you. (301) Thus, you should even offer me gratitude because I have increased your glory. The grief that I caused you against your will, you turned into great joy for me. With your ardent friendship, God knows, you hurt my heart even more. Therefore, I do not repent for my blows, for I have discovered the source of love. Therefore, one should not neglect the apostolic law: insist in season and out of season, reprove, rebuke, exhort (2 Tim. 4:2). So, my desired child, my last letter led to quite good consequences. I know that you love me, just as I love you; I know that you live for me, just as I live for you 692; I know that, if it were possible, you took out your eyes and gave them to me, just as I gave them to you (cf. Gal. 4:15). Thanks be to God, who arranged it this way! Hold firmly, my beloved child, to your obedience. May every sin be forgiven you, as well as everyone else. And as a sign, albeit weak, of my exclusive love for you in the Lord, accept the praiseworthy Word in honor of our Lord the Theologian 693, which I, unworthy, dared to compose for you and prompted mainly by you. So, rewrite it completely. Pray for the granting of remission of sins to me for those mistakes and shortcomings that I, unfortunate one, made in the Word and throughout my entire sinful life. I especially ask you to always be prepared for the persecution that lies ahead for Christ, so that all of you, with God’s mercy, may be unashamed. Take care, brother, that you convince and remind each other of deeds for piety. Greet my good Dometian; greet Euprepian, who with one accord suffers imprisonment and calamity with me; greet Theodulus, my faithful child; greet Mitrofan, my desired son; secretly greet Cassian and Nilus, who once upset me, and now, after bringing justification, my dear sons. Christ is with you. My love in the Lord is with you all. Amen. (302) Little needs to be said to you, dear child, in this letter, because in the previous one I accepted and answered you according to the content of your last letter. However, your repetition is very pleasant to me. So, as much as I can, sinner, I wish you to complete the feat of not only your whole life, but especially this [feat]. After all, look what happened to your brothers: some, thanks to patience in adversity, received crowns, while others were put to shame through negligence. Be strong even stronger, be strong, my child, together with the novices subordinate to you. I ask [you], every day be prepared to suffer in the same way. And if anyone, out of unbelief, falls because of my sins, let him go away, so that by his death he does not become the cause of the defeat of others. After all, how useful it would have been for Lucian’s brethren to do this, instead of considering themselves [capable of] enduring hardships (φερεπόνονς) and falling to the point of falling 695. Oh my sins! After all, everything bad happens because of me. I again received your alms, and very abundant ones. Forgive me, I am burdening you, but [for this] may you be filled with every good. Greetings to the housekeeper 696, his assistant and others. Tell the steward that I was pleased to receive his letters. Those with me greet you. 180. To the child Dometian 697 You are accustomed, my child, to always calling upon me in exile, like a child to its own mother, although you feed not on milk (303) but on the solid food [of the teachings] of the Lord (cf. 1 Cor. 3:2). Why is this? The reason is your great love, which can hardly bear separation. But may the Lord give you His love and strengthen you to accomplish the wonderful feat already set before you for Him. After all, I know what you are like, that you ardently strive for Christ. Here is [given] a little time to achieve [Him]. Create a courageous disposition within yourself. The cup that our Lord drank, let us, my child, drink (cf. Matt. 20:22–23) to enjoy with Him forever. Let us burn strongly with the fire of Divine love and let us not fear the winter of unbelief. After all, you know what happened to the lukewarm (χλιαροί) 698 brothers. And we will be among the fiery ones who [will] receive crowns equal to those of martyrdom. May it be with us too! I again received your gifts and, in particular, a jug of oil. And why did you send the last thing you had? But may my God reward you for this with eternal [benefits]. Pray for me, the humble one, more fervently. The brothers who are with me greet you. 181. To Euthymius and other brothers 699 What rumor has reached the ears of 700 of my humility? What news suddenly struck my pitiful soul? And Euthymius, my own son, is among the martyrs, along with the other nine Ephraim, Aphrodisius, Ammon, Iperechios, Stefan, Parthenius, Igisim, Simeon and Dorotheus! I can hardly believe, I can hardly write, overwhelmed with tears and joy at the same time. Glory to You, God, who glorified you with your martyrdom! On your honest members, you too, good children, bore the wounds of Christ; and you also exposed your back to as many blows [as Christ took]. The earth was sanctified by your blood. Why and how did you, of all people, inherit such glory? Great is your boldness! (304) Your answer to the Christ-fighter Anthony 701 is victorious. Blessed are you of the Lord, holy firstfruits, pillar of courage in the Church of Christ, example and perfection of the monastic order! For punishment within one hour an eternal reward is given, for short-term sorrows endless benefits (cf. 2 Cor. 4:17). Walk [this way] you too, who are experiencing the golden age of childhood, and stand next to your equal number of courageous martyrs 702 . Pray that, with God’s blessing, I, your unworthy father, will follow you. Hearing and rejoicing, Zion rejoiced, and the daughters of Byzantium rejoiced (Ps. 97:8), even if the East and West please your divinely crowned ten. I told you this briefly, while you are worthy of great praise. The subsequent time will glorify your memory in the triumph of the Orthodox and the shame of the enemy. But now, internally enduring oppression and sorrow with you, for my members are struck with wounds, I ask and beg, I kiss and embrace, I stretch out my hands to you [with the words]: stand, my gentlemen, stand! Christ also offers His feat; He also wants to multiply your crowns. He who began wonderfully, let him finish with dignity. Let us not fear the future: He who strengthened us then is with us now and will even more willingly accept and alleviate suffering and lift up your horn (cf. Ps. 89:18). Say also: the arrows of the child gave us their plagues (Ps. 63:8). You are descendants of those who were watered by fire 703 and stopped the mouths of lions (Heb. 11:33). Having begun well and watered with the blood of martyrdom, let us not continue to be careless. After all, it is scary, O child, to fall into the hands of the living God (Heb. 10:31). Human sorrows are like mosquito bites. That’s why I believe that I, the unfortunate one, will be proud of you, and maybe even saved. In conclusion, I will say: look how glorified you are throughout the universe, how great is your feat to become completely perfect, of course, with the help of a strengthening God. (305) Greet one another with a holy kiss. Those who are with me, already loving you, kiss you. True, it’s late, but still I received your letter, my desired child; it's appropriate. But why are you so late? Don’t you know that during separation, if there is no written communication, the blessings of love and like-mindedness in faith are endangered? It would also be forgivable if you could not write due to ignorance of literacy; but even in this case you are not free from reproach, since you could fulfill your duty through another. And since you are strong by the grace of Christ and must help others, your slowness is not praiseworthy. But may you be forgiven this time. Why do you give me praise that I don't deserve? It is better to pray that by correct actions in all respects you will please God. And I, for my part, wish this for you, so that you achieve salvation, are not captured by either invisible enemies or the currently visible ones, and present your treasure whole to God who gave it. So be it [so]. 183. To the child and confessor Thaddeus 705 How good are your letters, my child, beloved Thaddeus! What? Because they contain humility, sincere faith, warm love, and amazingly unmistakable knowledge, for your mind, child, has truly grasped the true teaching about the icon of Christ. (306) Hold fast to how you have acted [hitherto] and how God has enlightened you. After all, the image of Christ, no matter what material it is imprinted on, is inseparable from Christ Himself, since it is preserved outside of matter, in representation. Therefore, both [Christ, as well as His image! the same honor and worship are due. Therefore, to renounce an icon means to renounce Christ, just as, conversely, confessing [an icon] means confessing [Christ]. And blessed are you, <p. 99> that he knew the truth, which God hid from the wise of this age, or, more correctly, the fools, and revealed it to babes (cf. Luke 10:21), that is, like you, the gentle ones. This is the true [meaning] of our Orthodox [icon] veneration, and for it, children, we will fight even to the point of blood, without fear of hostile [forces] and without losing heart before them. I rejoice at your zeal that, being in prison, you proudly continue your work. The image of Christ is inseparable from Christ. We are not worthy to undergo anything for Christ. Pray, child, that I, together with you, will gloriously accomplish the feat before me. Your brothers greet you. The Lord is with your spirit. And in these letters of yours I recognized you that you are my child and heart; but be careful wherever you are. After all, your departure should not be condemned, especially since you were not sent by the emperor [forcibly] 707 to Sakkudion. However, my child, throw away fear and despondency from your soul, listen and believe the One who said: do not be afraid of those who kill the body, but cannot kill the soul; but fear Him more who is able to destroy both soul and body in Gehenna (Matthew 10:28). Thus, where the fear of God exists, there the fear of man is banished, for both are not side by side. (307) can exist like light next to darkness. No one can serve two masters: for either he will hate one and love the other; or he will be zealous for one and neglectful of the other (Matthew 6:24). What do these words mean? That he who has human fear does not have God's, if he can be subdued by the enemy, as well as other passions, and generally happens [in such a state]. But let the victorious world conquer (John 16:33). Fear of God and fear of man Therefore, one should try to prepare the means by which [one can create] fearlessness in a person. These means are: faith, hope, love. Love is long-suffering, merciful, love does not envy, love is not arrogant, is not proud, is not rude, does not seek its own, is not irritated, does not think evil, does not rejoice in unrighteousness, but rejoices with the truth; covers all things, believes all things, hopes all things, endures all things. Love never fails (1 Cor. 13:13; 4–8). In this may you be observed, as well as I and all the brothers. 185. To the notary Sergius 708 I learned that you, lover of God, are wary of communicating with heretics, are zealous for the Lord, show hospitality to the right-minded, who courageously suffered to the point of bleeding, that you shun the unstable and traitors to the truth. I rejoice, humble, and thank God that my old and sincere friend strives to follow what is pleasing and befitting of God. You see how persecution, which has already produced martyrs, rises more and more. Among them is our Thaddeus, who [became] a companion of the saints. It is impossible not to respond to love in kind We know that you love us, rejected for our sins. And we [in turn] love you, for it is impossible not to respond to love in kind. However, [at the same time] we ask: pray for us, so that by the grace of God we will accomplish the feat ahead. 186. To the child Naucratius (II, 5) 709 (309) Message after message, word after word. What should I say and what should I talk about? How will I, the unfortunate one, feel about what happened? I have joy and sadness, comfort and crying. I am overwhelmed by two opposing experiences and do not know which of the two I would prefer to talk about. However, He who has conquered Satan and the rulers and tormentors of this age is victorious. The lamb of Christ, Thaddeus, who suffered the scourging, was killed for Christ, my branch, my inward being, the son of obedience, the branch of piety, the co-name of the apostle. Immeasurable joy, extreme joy, not only for me, the humble one, but also for the Angels and people. How great are Your works, O Lord (Ps. 91:6)! For even now in this humble generation You have revealed an indescribable witness of Your truth, and, moreover, not from the wise and noble of this world, but from those contrary to them, so that the word of the apostle might be fulfilled: God chose the base things of the world and the despised things, and the things that are not, to bring to nothing the things that are (1 Cor. 1:28). Where have you gone from me, blessed son? Where did you ascend so quickly, numbered among the martyrs? Oh, your lot! Oh, your nobility! Oh, your prudence! In one day you acquired endless eyelids; through painful suffering you have acquired indescribable joys; in one hundred and thirty strokes you received a perfect [Col. 1125] reward for exploits along with the martyrs from the Holy Trinity, since the first of these numbers means perfection, and the second the Trinity, so that from your very punishment God will reveal your greatness. Your blood is myrrh, your remains are a source of purification for those who touch them. I ask you, holy Thaddeus of God, pray for me, your unworthy servant, for I do not dare to call you son. Look, my brothers, what happened, what a treasure and what a member we acquired. The martyr of Christ Thaddeus serves to (309) the glory of God and to our praise, and at the same time to the joy of the whole Church. What else? Says the Lord, the first will be last, and the last will be first (Matthew 19:30). I’m talking about Jacob and Lucian, one of whom labored and oh, if only he labored to the end together with Dorotheus and Vissarion! and the other, due to my sins, was shipwrecked with those like himself. Oh, how did they fall, the unfortunate ones, among the stars? Thus they forgot Him who said: Do not be afraid of those who kill the body (Matthew 10:28). Doesn’t the only One who is strong and strengthens the weak know the measure of strength? And there are close witnesses to this. Doesn’t He rescue the weak from trouble by nature, and not by will? Thaddeus is a faithful witness in heaven (Ps. 89:38). Let us not be afraid, my brothers, and let us not be afraid when those who are slain fall, as if we were not able to withstand the blows. Let us endure them by the power of God and move forward, even if we encounter fire or even a sword. God leads and calls us to enter the Kingdom promised to us, just as Israel entered the Promised Land. Don’t you know what those who disturbed the people then suffered, saying: “We will not be able to enter, for the cities there are fenced to heaven and the giants are the sons of Anak (Deut. 9:1; Num. 13:34)”? What happened? Was it not for this that they were burned with fire, and all the grumbling people perished, and their bodies fell in the desert (cf. Num. 14:29)? Let no one be such a troublemaker, no one cowardly, no one who has lost hope. Come, brethren, let us go, like Caleb and Joshua, heirs of the promise. The mental walls will shake before us, as they did at Jericho (see: Josh. 6:19), from the trumpet sounds of gratitude, which blessed Thaddeus sang, calling from the very beginning of his exploits: this is the day that the Lord has made (Ps. 118:24). So I convince, so I ask: so we are messengers, says the apostle, on behalf of Christ, and as if God Himself exhorts through us (2 Cor. 5:20). We beg you not to be afraid of death itself for Him and with Him, if necessary. This letter is to everyone, although it was written to your face, good son. Therefore (310) I greet everyone and rejoice with everyone in their suffering. Who is worthy to make up for the lack of the tribulations of Christ in his flesh (Col. 1:24)? Woe to him who renounced and retreated, even if he were threatened with death; for eternal death will fall upon me, and they will possess [Col. 1128] they are the rulers of the morning (Ps. 49:15). Peace be with you, power, strength, consolation to those who pray for all the brethren and for me, so that I, by the grace of God, may prove to be a doer of what I exhort. The brethren who are with me greet [you]. You, child, took part in the feat of your brothers, and this is not surprising, for the same thing happened to us. But fear not, for it is written: The Lord is my helper, and I will not fear; What will man do to me? (Ps. 117:6). Therefore, we need to be brave and not be afraid. The ascetics remained victorious thanks to this boldness. Having shed his blood, Saint Thaddeus moved to the Lord. Isn’t this the best of exchanges: for a hundred or more blows, as you can imagine, or at your own prompting, or at the instigation of the devil, trying to arouse [in us] fear, in return [for all this] receive the Kingdom of Heaven and fun for endless centuries?! And isn’t it much more difficult, in order to avoid pain from blows, to betray faith and [for this] here too have no peace from the shame of falling and from reproaches of conscience, and in that century endure endless torment? With this, my dear child, you have strengthened your heart, and if you are in such a mood, may Christ be your helper, as he really is. Although reason suggests that even after renunciation through repentance one can be saved again (and this is true), who can guarantee that (311) we will in any case receive forgiveness and not be raptured even earlier [by death] or that the rise from the fall will not be insurmountably difficult? Then, how many tears and other medicines of repentance should we bring in order to appease the Judge, and all this, tremblingly awaiting death, always feeling shame and not daring to raise our eyes! Ask people close to the pitiful Lucian and the blessed Dorotheus what the mood of both is, and you will learn and hear from the former about sorrow, darkness, shame, the desire for the earth to open up and swallow them up; and from the second about immeasurable joy, light, boldness, about Christ Himself, about pleasure, the like of which they have never experienced. Who is so reckless, who is so hard-hearted (λιθυκάρδιος), who is mad, so as not to know that it is good to suffer for Christ? May God perfect you in this, my child. Pray for me, so that I too will act in the Lord as I say. I rejoice and congratulate you, Dorotheus, a true gift of God. Your name has become a deed, your nickname has become an action. You have endured, my venerable son, beatings for Christ. Good for you, ascetic with a strong heart and golden flesh, [you] are more precious than sapphire, more beautiful than porphyry! Oh, if I could kiss the scars on your body! You have made your members members of Christ; your blood has mixed with the blood of Christ. It is good for you, imitator of Christ, that you did not hesitate to enter the field and did not prefer the present life to the eternal and immortal. After all, by intention (tu προΒ-εσει) you have already moved to the Lord, Whom your companion, the martyr Thaddeus, has already reached. Perhaps that is why you were healed in the flesh, in order to glorify God even more in your members. Oh, great is the joy in heaven and on earth that you have become martyrs of Christ! Oh, how good it is that (312) you have appeared as pillars and affirmations, eyes of truth. You shone brighter than the sun, sparkled stronger than pearls. Oh, what a great gift! Oh praise! Delight exceeds my strength! My spirit is in a frenzy. I hug you, sacred child, kiss you, crown you, praise you. I ask, how [did you endure] the feat, how did you withstand the suffering? What state was your honest soul in at the beginning and throughout the suffering? And it seems to me that you answer in this way: “Where there is the fear of God, there is contempt for death, disdain for the body, detachment (ἔκστασις) from connection with the members of the body, for faith, love and hope in Christ overcome the severity of pain.” That's how it is, my soul, lamb of Christ! I ask you, do not disgrace me, or better yet, Christ who labors [with you] 712, but complete your feat, imprinting what follows with what you have passed. Like iron in fire, you, brother, are sophisticated in the crucible of scourging. Christ wants to make you, as a chosen vessel (Acts 9:15), even more perfect. Rejoice with Paul! Do not be afraid, my noble ascetic! Who saved and led you through the disasters that befell you, He, of course, will already be with you and will save you from the mouth of the lion, both sensual and mental, crowning you with the martyrs. Your name is already known. Now God has begun to greatly elevate you, above the bishops and priests, above the pillars and teachers, above the patriarchs and fasters, of course, the Orthodox. Don't fall, pillar; do not refuse, ascetic, [have] a heart of grief! Christ is your breath. Powerful is the humility with which He humbled Himself to death (Phil. 2:8) defeated the prince of this world! In Himself He gave us the strength to defeat him. I ask you, as a loving father, pray for me, so that I, too, will end my life following you. (313) Well, Jacob, my venerable child! Could I hope that you would be among the confessors of Christ, one of the last in the brethren in terms of rank? It is even more surprising that of all the companions, you were the first to step into the field for the sake of Christ. The lawless persecutor, considering you unbearable and insignificant, thought to win an [easy] victory (νικητήρια). But the unfortunate man is defeated, having attacked his husband, who gave his soul for the name of God and turned out to be strong enough to withstand his blows. Oh, how courageous is your soul, child; You, like a diamond, have endured many strong blows on your back, chest, and also on your arms. Oh, the unbridledness of the bestials! [On the other hand,] how blessed is your flesh! You were ulcerated on all sides, you were raised dead. The godless have wrapped you in rags. Then they again began to threaten execution, but this did not strike you, and you prepared, making arrangements for your funeral. Glory to God and praise! You are the foundation and reinforcement for your brothers and companions, one of whom has already moved to the Lord, and the rest are in the same field as you. How great is your reward! You are not my child, but a father who has pleased God. But keep in mind that the end matters (cf. Matt. 10:22) and that only a good beginning is not enough, although it is a condition for a good end. Die, child, for Christ, do not ruin your God-given and great feat. Woe to those who stumble, for they are not of your spirit, otherwise they would remain in the Lord. They became an object of gloating for the devil, whom they approached instead of Christ, [causing] me, a sinner, grief, and despondency for all the brethren. But may the Lord give them repentance and conversion, and give you an end worthy of a beginning. Pray, child, that I, the humble one, may find Christ together with you. (314) This is where you arrived, my child Theodulus, moving from place to place. It is not the wandering that is miraculous, but the very marvelous thing is that you gained victory in Thessalonica, having suffered two hundred blows from the wicked. When I heard about this, I glorified God and loved you more than my soul. But at the same time, I felt an inner anxiety, wondering by what destinies of God you were wandering there. Is [your] recklessness [the reason for this] or God's providence? That this happened by the good pleasure of God, for whose sake you were subjected to plagues, giving your cloaks to the wounds (Is. 50:6), and were taken into custody as a treasure of truth. Blessed are you, child, who did not regret or spare your flesh, but who glorified Christ in your members, who received a crown for confessing before God and people. Thessalonica has tied its name to you, placing its victory on you, a stranger, instead of the local inhabitants. Look, my heart, we must endure torment to the end. Do not fall into cowardice, do not be ashamed to confess Christ, but endure suffering as a good soldier of God (2 Tim. 2:3). Endure for Him. He will be with you in prison, he will [share] the scourging with you, if it happens again. Imitate your brothers who also suffered scourging: I mean Vissarion, Dorotheus, Thaddeus, who the next day presented himself to God as a martyr; then Jacob from the monastery of the holy martyr Christopher, a disciple of Lucian. But it is unfortunate that the teacher fell, unable to bear the blows, and the student turned out to be the winner. [Besides him], four more of the latter, including Titus and Philo, fell because of my sins. But Evodius and Hypatius neither fell nor resisted, but became, as it were, half-dead, falling in word, but not in deed, for they escaped heretical communication. Look, brother, and I repeat again, don’t give in. Do not destroy your treasure, do not become a renegade. May your feat be glorified everywhere. (315) May the Angels rejoice over you. Let the demons and their iconoclast servants be put to shame. And may I, the humble one, be glorified [through you], along with your brotherhood. May grace be with you, I strengthen you for everything, even to death. Those around me greet you. Pray for me, as you do for all your brothers. 191. To the layman Grigora 716 Man of God, the Lord has raised you up in these days for the salvation of many, especially us humble ones. I have already heard about your concern for those who strive for the Lord, which you took upon yourself, as if [a commandment] from God, [I heard] and I am amazed! But there is nothing surprising [in this], for your service is God-given; and that it is from God, this is proven by the works themselves. After all, if you were not protected by Divine Providence, how would you still remain free? Blessed is God, who raised you up to strengthen those who strive for His name, who keeps you under His strong right hand, who gives you mobility, an even mood, and readiness for danger. Your work shines, your deed thunders. And how could it be otherwise for someone who has taken upon himself the service of God? You strive yourself and help others to strive. And what is most surprising is that you are not just a martyr, but a multiple martyr, for God considers you a martyr, striving for each [of the ascetics] individually through visiting them, healing their wounds, feeding them, through persuasion and exhortation. You will have not just one crown, but as many as you serve. You saw off Saint Thaddeus. You have [in your care] three martyrs 717 and one prisoner who has not yet been taken from prison. Wait a little, you will get others too. But alas, for my sins, alas for the defeat of the fallen, I mean the brethren of Lucian and the half-dead, who became, if not in deed, then in word, renegades. If they repent with tears, do not reject them, O man of God, although they have made themselves unworthy of God and (316) the pious. How much they must cry, how much they must suffer in order to achieve salvation! God will establish you, strong as adamant. He Himself will cover and save you in His Kingdom. Pray for me, humble one. 192. To the patrician Anna, leading a monastic life 718 The letter of your holiness is sad and, like needles, strewn with reproaches to me, the humble one. This should not be surprising, because remarking generally leads to such consequences. But if your honest soul humbles itself and agrees with the one who said: the wounds of a friend are more reliable than the free kiss of an enemy (Prov. 27:6), then she will rather praise me, for I am not only her friend in the Lord, but I also pray [for her] and have pity on her as my own soul. So, may I not be pushed away from your love according to God, and may I no longer have to listen to [your] complaints. I am not so ignorant as to approach [then only] when I am favored, and to move away if they are dissatisfied with me; these are purely human properties. [On the contrary], it is then that I intensify my attention when I am avoided. Besides, I don’t think I said anything offensive, but [made] only a remark, caring about your fame and name. You should not look for those who bless you to your face, but say the opposite behind your back. I ask you, my lady, if you only allow [to ask], accept from me from time to time a harsher word. By this I know that you consider me to be something. Even a mother’s son, a husband to his wife, do not always say [only one] pleasant thing to each other. There is a time when you need to touch, this is precisely during the fire in the Church. Perhaps you will soon hear about my death. May grace, blessing and salvation be with you. 193. To the [widow] of Spafaria 719 (317) Your house is a house of piety, a house of hospitality, a house of refuge for those who avoid temptations. Therefore, the Lord blessed and glorified you. According to the apostolic expression, your good deeds testify if she raised children, received strangers, washed the feet of the saints, helped the needy and was diligent in every good work (1 Tim. 5:10), identifying and pointing to a true widow. The Lord made you such a mistress that you would be known to many. And further [may] He show you like this, protecting and covering you for the glory of the Dowager Church and the local face. And in the next century, may he lead you with the holy virgins into the palace of immortality. And this time I gladly received your letter, my beloved child. And when I read it, I rejoiced even more, making sure that you [are now] the same as I knew you from the very beginning, or, to put it more friendly, as I gave birth to you in the Holy Spirit. It is precisely this that is surprising that the lover, despite a long absence, does not change in his desire for the beloved, and that the student longs to see the face of the teacher and, so attached to the teacher, maintains unquenchable love. But [on the other hand, such love should lead] to a genuine readiness, even without desire and against the will, to be separated from me, unworthy, for the sake of higher considerations, prompted by present and past circumstances and, in any case, completely expedient. Delight, child, to work and strive together with our brother, the bishop. For this you are due great praise and reward. Not content with this, prepare your strength for the upcoming struggle for Christ. You see for yourself what the circumstances are. Now is the time of martyrdom, as [you could conclude based on] what you heard, (318) both about the past in general, and about what happened to your brothers. And therefore, my dear and desired brother, do not be negligent, because the persecutors seem to be far away, but make divine preparation, saying: my heart is ready, O God (Ps. 107:2), for everything to which you lead me! Brother Thaddeus, who died in a bloody feat, [became] a martyr of Christ. If anyone else from our brotherhood or from someone else’s environment is in exploits, exiles, prisons, beatings, still, of course, he will not compare in rewards with Thaddeus. Therefore, let us glorify God for the fact that we [were worthy] from among ourselves (εκ τού χορού ημών) to conduct such a one to heaven. You need to groan over those who stumble, and pray for yourself and be careful, so that while preaching to others, [as] Paul says, you yourself do not remain unworthy (1 Cor. 9:27). So, brother, pray more fervently for me, so that with the strength of my soul I will defeat internal and external enemies. As for you, the Lord is my witness that I remember you seven times a day in my humble prayer, so that you achieve salvation and please the Lord. Peace, wisdom and strength [be] with you, my dear. My brothers salute you. Receiving a letter from your holiness every time serves as a consolation for my humble soul, and especially now when I, humble, am amazed by what happened among the brothers. Thaddeus was killed by scourging for Christ and accepted into the host of martyrs. His example is followed by Dorotheus with Vissarion and Jacob, although for now they remain in the flesh. The unfortunate Lucian was defeated, struck down in the middle of the battle and betraying the truth, and after him four more, some after the first blows, others frightened by the mere threat. (319) Oh, vicissitudes! Regarding the first [events], the joy is unspeakable, regarding the second, the sadness is unbearable! What [to say] about the rest? The altars are destroyed and all the sacred houses are destroyed, all the assemblies (θίασος) have fallen into heresy, there is fire everywhere, all the doors of piety are closed. The night is deep, disasters are above the head (ὑπέρ κεφαλής τα κακά). You see, brother, what days we have lived to see, little or even no different from the times of paganism (ελληνισμοῦ). But still, thanks be to our Good God, who chose us as martyrs for His Gospel. And who are we, worthless (the latter concerns me), and why were we made martyrs for His holy icon? But may we be worthy, through the prayers of those who depart, to complete the path of confession to the end. I am glad to know that you are healthy in body as well as in spirit. I am also healthy [in body]. Oh, if only it were both! But due to my long-standing sins, as you know, there is nothing worthy of approval in me, although you, [as a person] are kind, and address me with expressions of honor. I pray, humble one, that you will shine to the end among the bishops of Christ, shining, in addition to your former brilliance, with bright virtues. Those who are with me humbly greet my brothers who are under your sacred hand. I especially warmly greet Athanasius, [your] colleague and associate. Dear child, since you wanted to have a letter from me, your wish will come true. What benefit can you derive from this pitiful and insignificant letter? However, this is a matter of your faith and sincere love, by which a true novice is recognized and the desire for the best is revealed. So, always develop in both respects and ascend to the glory of virtue, as [this is appropriate] for what is truly pleasant and of the same name as joy 721. Oh, if I could see you numbered among the saints and shining with the righteous! Pray for me, sweetest child. 197. To Abbot John 722 (320) Again I write to your holiness and will not fail to write whenever I find a letter-carrier. By this I [firstly] fulfill the duty of love that lies upon me in relation to many, not weakened by previous accidents, but strengthened by later exploits. Secondly, I accept with praise and satisfaction your current courage, and especially the confession of Christ that you did not prefer anything earthly to Divine love, for the sake of which you are performing [your] martyrdom in the misfortunes of exile. You have not weakened in your persistent pursuit, despite the treachery of the lost false brothers. Previously, you were entangled in friendly relations with them; but, having renounced all of them, like logs [doomed to torment in the fire], you surrendered only to the desire for the highest. This is precisely why I please you, Father, and love you very much and earnestly ask you to pray, among your heartfelt friends, for me, insignificant, so that in every possible way and always I please the Lord, for until now I do not know whether I have done anything good in His eyes. And that church affairs are in a difficult situation, rumors about this, of course, reach you, as well as about what punishments were imposed on the members of our brotherhood, one of whom 723 went to the Lord as a martyr. Keep in mind that [the abbots] of Fluvut and Midice 724 rose from the fall. The first is imprisoned, and the second has left the monastery, mourning his fall. May the Lord grant the same to others! However, Joseph received influence (παρρησίαν) from the ruler and, as before, became the culprit of persecution 725. Deign to greet those living around your sacred person. Those who are with me bow to you a lot. (321) How beautiful is your letter, beloved child, it is adorned with faith and love for us, the humble. And so I thank the Lord for the fact that your mood is unshakable, as well as for your piety and integrity, for, even being left without the most God-loving archbishop 727, you continue to live correctly with your brothers, sacrificing yourself in all their needs. Why these praises that you shower me with? Don't you know there's no good behind me? Of course, and this is a consequence of your friendly attitude. The attack strikes when we don't expect it So, brother, putting aside all words, pray more intensely, and especially now, when the fire of wickedness surrounds the Church, when martyrdom is stronger and the pious are made ascetics of Christ, such as our holy brother Thaddeus or someone else, and the cowardly are made a disgrace of apostasy, such as our pitiful brother Lucian and some like him. I pray you, my beloved child, be ready and do not think that you are completely inaccessible to temptations, as if you are very far from them. The attack will overtake us when we do not expect it, for God tests everyone as if on fire. Moreover, the king thunders against us most of all for [the entire] past and for our special firmness. Whose novices, besides ours, are now asceticising? Who, besides the martyr Thaddeus, suffered a bloody death? So, I pray you, strengthen not only yourself, but also my brothers and children around you, so that we may be martyrs at least in our will, if this does not happen to us in reality. The Lord Jesus Christ is with your spirit. Grace be with you. Amen.1 (322) I learned, child, about what happened to the brothers and that you yourself were not held accountable, but this did not happen to your defeat, but according to the Divine dispensation (οἰκονομίαν). However, be prepared, for you do not know at what hour the Lord will command you to appear before the tormentors. Do not be afraid, just as Lucian fell and as others turned out to be cowardly. Due to my sins, both of them are pitiful, unprepared, accessible to the devil, sparing the flesh, and destroyed the eternal. May Christ raise them from the dead 728 through appropriate repentance! Therefore, endure suffering as a good soldier of Jesus Christ (2 Tim. 2:3), with your companions with whom you are confined and to whom you are numbered. Who is this with? With the holy martyr Thaddeus, Dorotheus, Vissarion and Jacob, the newly chosen army of Christ. Judas fell away, although it is bitter to say, but it is true, and Matthias entered in his place (see Acts 1:26). So do not be afraid of torment from the wicked, for God, who is beaten along with you, makes your work easier. The arrows of the child, as it is written, were their wounds (Ps. 63:8) for your brethren. Don't they have the same flesh as you, don't they have the same suffering? But [someone] says: “I am not pure like them.” That is why we especially need to remember that with our own blood we will be cleansed like snow (cf. Ps. 51:9) and will become conformed to Christ. May God help you, my good child. In your labors remember me, the humble one. 200. To two sisters Irina and Kale 729 (323) I feel pain for you, most honest ones, for you live alone, although you piously preserve virginity and observe Orthodoxy and, thirdly, always do us good deeds. Not being able to repay anything for this, I turn [to you with my] word. How great is your feat: neither wealth, nor youth, nor nobility, nor fame, nor the friendship of the world, nor kindred blood, nor human society, nor anything else generally pleasant and beautiful in heaven can incline you to take part in worldly affairs; you preferred a life of celibacy, non-covetousness and renunciation of everything. This is what your desire to become a monk leads to. Blessed is God, who has brought you to Himself through virginity and is preparing a heavenly palace for you. While still outside the monastic state, you do what is characteristic of true nuns: you sing, at certain hours you get up for matins, fast, pray, feed orphans, give alms, dress poorly and do many other things before the One who sees the secret (cf. Matt. 6:4). All these are matters of monastic life. May the Lord give according to your heart and fulfill all your counsel (Ps. 19:5), branches of the good root, sister of the beautiful brother 730, bride of the heavenly palace. Please pray for me too. 201. To Anthony, abbot of Avlitsky 731 Again I write to you, O pious one, being inspired with you and congratulating you on your labors and illnesses, persecutions and expulsions for Christ. The time has come for [some] to be crowned, (324) to strive, to make a confession, and for others [to become] persecutors, fighters against Christ. After all, who are those who reject the icon of Christ if not the persecutors of the truth who rebelled against Christ? For the honor or dishonor shown to the image goes back to the prototype 732. So let us endure, honest father, suffering from enemies, the reward for which will be eternal life and joy with the saints. Praise be to you, man of God, that you, almost alone of all the abbots of City 733 and [its] surroundings, came out as the foremost fighter for Orthodoxy, becoming a light for those sitting in darkness and a condemnation for the monks who fell into wickedness. What is the use of retaining a monastery, fame, and worldly pleasures for a few days and, together with the heretics, being subjected to eternal shame? And how much better and more blessed is it to give up [all] one’s own, to sacrifice even one’s body and gain the mercy of God and the Kingdom of Heaven. I decided to say this as the lowest. I ask you, most reverend father, remember me, a sinner, so that I can be saved from the passions of dishonor and be ready for everything that God commands me to undergo for His name. I once heard that you, beloved brother, have managed your affairs well and glorified God. For what? Because you did not allow those who betrayed the truth to lure you into communication with heretics, even if they were in the rank of teachers. [On the contrary], having pushed away from oneself the communication that separates one from God, you hid yourself, living together with workers in the mountains and caves, preferring to endure suffering and disasters than to give up eternal life for the sake of temporary pleasure, having as your mentor and teacher Christ our God, for Whom we suffer. (325) So, thanks be to Him who brought you to perfect understanding! Indeed, the world is unworthy of you, as the divine apostle says (Heb. 11:38), for you live in a worldly manner (ὑπερκοσμίως). Christ's satisfaction of the exiled for the sake of righteousness truly belongs to you (see Matt. 5:10). And it is precisely for the one who, for the love of God, left the highest earthly virtues, service at court, I will add bodily beauty and wealth 734, it is appropriate to live not shamefully and inhumanly, but to prefer the Divine and go to desert and mountainous countries, where you can live like an angel, sigh to God, look at the sky, treat the Angels. Be patient, brother, for the Lord who called you, and He will exalt you to great glory, as an example of virtue for those living in the world and as an inheritance of expected blessings for those who love Him. Always remember us, unworthy and loving you, so that we experience a real feat, as is pleasing to Christ. I greet those with you very much. I constantly hear, man of God, about your virtue and reverence for God, which you demonstrate in relation to our brothers living there or even passing by. I praise God that you, like some kind of father or mentor or even an Angel sent from God, treat them: you exhort one, convince another, feed one, help another to go on the road; to another, living alone, finding a common inhabitant, clothing one, supplying the other with what is necessary for the journey. And why talk a lot? I see myself or one of my closest assistants in you. How is it, most honest sir, that you took on this concern? Where do you get the friendly feeling, the consolation? Only from God, who has his own [special] servants and workers in every place and in every country. Even in [our] previous exile 736 you did not stop this activity of yours, patronizing and serving us ourselves. (326) For this we are forever indebted to you with prayers of gratitude. Moreover, [you glorify] God, who takes upon Himself your good deeds shown to your brothers. From Him [may] you have remission of sins and the Kingdom of Heaven. 204. To the child Naucratius 737 I was very worried about my brothers, what would happen to them. And when I learned from your letter that they were safe and Hypatius was also among them, because this precisely signifies their return in prison, is it necessary to say how I beamed, became braver 738, thanked, rejoiced? Just as the blessed death of my Saint Thaddeus turned into victory (κράτος) not only for me, the humble one, but also for you, his brothers, and for the entire Church, the courage and firmness of those who struggle has the same significance, as otherwise it would have been the other way around. So, God is their helper for their further wonderful exploits, and with them for us. They have already walked the race (ἔδραμον) and won, although not forever, since it is unknown what the future will bring, and we are still preparing before we have started the race. Therefore, I remind, I ask, I beg everyone through you to be ready and predisposed to a sudden conclusion. No one, standing on the battlefield, behaves carelessly, does not argue, does not relax, does not joke, is not indignant (οὐ μισοπονερεῖ), does not walk around in vain (οὐ κενεμβατεῖ). And what [does he do]? He watches, prays, digs in, grasps before the fight, drives away desires, eats in moderation (αυταρκοτροφεῖ), partes (άσχετεῖ) with the world, life, his own body, according to the apostolic expression: I count everything as rubbish for the sake of Christ (Phil. 3:8). Don’t you know what happened to the unfortunate Lucian, so as not to talk about the others, who, as it turns out, are nothing special? How (327) did he fall, how, it’s a shame to say, did he become the henchman of the emperor, or rather the devil? I ask you, pray for me, so that the power of Christ, giving victory, will overshadow me, the prodigal, inactive, useless, for He said: without Me you can do nothing (John 15:5). I pray the same thing for you every day with tears. Yes, I ask you: get ready, put on your armor, stand in a row, having before you the leader and protector of the Lord, who, of course, saves the believer. Do you believe that I can do this? He says. They say to Him: Yes, Lord! And He “go, and as you have believed, so be it done for you.” And [thus] they received what they asked for (Matthew 9:28). The same [happens] now with us, the humble. Show, brother, that my letter is outstanding. And above all, be more firm when you are escorted from prison to the emperor. And may the Lord be with you. Amen. What you wrote to me is good, for it is always a pleasure for me, my beloved child, to talk with you in writing. But as for the parcel, what is it for? And so big and varied. You amazed me with all these amazing [deeds]. Isn't it enough for you to take care of your brothers? I ask you to be patient in spending [for the needs of others]. However, I accepted [the parcel] and thanked that, despite my unworthiness, God inspired such zeal in you. How will I repay you, unfortunate one? What good do I have? What did you yourself or any other of your comrades receive from me? If you received any benefit, it was not from me; it is God's gift (Eph. 2:8). For the disposition with which you, good child, have treated my humility from the first day to this day, may you receive mercy from Christ, who gives you a reward for your obedience, for everything that you do, you do for His sake. (328) I beseech you, stay awake, stand firm in the faith, take courage, be strong. Everything happens in love. Now is the time for exploits. See how those who considered themselves standing firm fell, and vice versa. We try to be jealous of those who struggle, for whom Christ is a strength. I’m trying my best, unfortunate one, to become their accomplice. You are numbered among them in Christ Jesus, who has long glorified your life, namely, I dare say, since zeal was kindled in the present age. I wrote to whom you advised me to write to. Greet your good fellowship (την συνοδίαν). Those with me warmly greet you. Until now, it seems, I have not seen your nobility and [have not told you] a word in writing. Now I have decided to do the latter at the prompting of my spiritual son Peter, who is close to you. He speaks of you with great praise and says that many have received honor and favor from you. This is the property of a good soul to do good to everyone, and above all to family and friends. The brother also says that you do not touch the vile heresy of the Christ-fighters. Once again, you are worthy of great praise for being faithful to your master Christ, as well as to your late husband. But how can I not remember [this] husband! After all, although I don’t know you, most honest one, I was familiar with him, the ever-memorable one. I had an ardent love for him because of his perfect piety and fear of God. I'm sure he loved me too. But what happened has passed, and may God give him peace. After all, dying in war is not bad at all, but [bad] in sin, which can happen to anyone, even in bed. So, lady, be complacent regarding your head, whom you will soon see, I hope, in joy, precisely when at the last trumpet (1 Cor. 15:52) everyone will rise up (329) to receive reward for what they have done in life. You see how I started [the letter] and how I finished it! My letter turned out to be written out of obligation to my master and sincere friend, your husband. Continue your pious life and be merciful to me. This letter to my mistress is caused by my spiritual son, Abba Peter, a relative of your piety. Why did you constantly do good to him, as well as to the brethren of Abba Euodius and others belonging to our insignificant monastery? You deserve gratitude for this, retribution, and wishes for abundant blessings. He who gives seed to the sower and bread for food will provide spiritual abundance [for what you sow] and will multiply the fruits of your righteousness (2 Cor. 9:10), so that with Divine help you will abound in everything. This is your reward in this life and a condition for eternal life in the Kingdom of Heaven. We enjoy your bounties in all forms. In addition to this, we have before our eyes a pretext for remembrance of a pillow, reclining on which we pray for a long time for you. And what else? I learned that you keep faith as your head, having the wisdom of a serpent, according to the Scriptures (see: Matt. 10:16), and the innocence of a dove. Oh, your praiseworthy godliness! You know that in the eyes of God this is above all. You are truly brought up on the Divine and know for certain that the human is fleeting. And may the Lord keep you invincible to the end, out of communication with heretics who excommunicate you from God, glorious and wise in all respects! (330) Rejoice, child Abba Hilarion! Tell me, how are you doing, how are you spending your time of persecution? You are now free, but before you were not only in prison, but also suffered wounds for Christ. However, you are still in persecution, and a quick reward awaits you. Both before and now I pray for one thing: that we may experience this life of ours acceptable in the Lord. Let your companions be the companions of Christ, your fishing (ἀλεία) the fishing of the apostles (see: Matt. 4:19), for this is the occupation of the disciples of Christ. So, my children, glorify God with your deeds, for we [stand] on the threshold of death. You were fishing and were caught by the Lord into the holy order [of monasticism]: so let your catch (ἄγρα) always consist in God catching you for something good. Contemplating the depth [of the sea], glorify God, your Creator; when fishing, glorify your Nourisher, the Lord, selling [your catch] for benefit in a monastic way, and not in a worldly way; When weaving your network, develop good thoughts: you can choose a psalm, song, sweet singing; When eating, try not to cause temptation; Observe moderation in drinking and sufficiency in sleep. Only everything must be decent and orderly (1 Cor. 14:40), so that the Lord is glorified by those who look at us. Beware of temptation, so as not to get carried away [by it]. Therefore, one must live not in carelessness and indifference, but with fear and vigilance, expecting God’s help in enduring everything for Christ. Yes, my child, I pray you, go on like this. Strengthen those around you, instill in them fear and trembling before God, [inspire them] not to do anything bad, for we are always before His eyes, this is the [generally accepted] truth. I received fish from you, the catch of your blessed hands. God bless your fishing. Greet Brother Theophylact and the other faithful. My brotherhood sincerely welcomes you. Greetings, Neil, my beloved child. I received your gift, fish. How can I thank you for remembering me again from the labors of your hands? I can’t do anything except my sinful prayer. May the Lord put His fear into your heart to a greater extent, so that both on land and at sea you sigh for Him and work for Him. After all, you, child, know that we are all mortal, that in the near future we will part with our body, that we will give an account for our entire lives, even for our every word and sidelong glance, up to and including our thoughts. What am I saying? The Lord promised that we will answer even for involuntary and ignorant deeds. What therefore should we be? Be in fear, trembling, ready for a good answer. Terrible trial! On the one hand there is unquenchable fire, on the other the Kingdom of Heaven. The first [is intended] for sinners and those who have rejected the commandments of the Lord, and the second for the keepers of the law. Therefore, I beg you, live reverently, purely, for you are before God. Whether you are clearing a net, casting a fishing rod, or dragging a fish, [all this, my child, [may it be] for the glory of God. We, who bear the cross in the world (σταυρόκοσμοι), catch or sell [the catch] not as laymen, but in the apostolic manner, whose trade it is (see: Mark 1:17). I reminded [of this] out of concern, out of fear, for woe to me if I do not make suggestions to you. Yes, my beloved son, remember your Benefactor God: where and in what state you were once and now what you are and in what glory! Glorify God in your life so that God will glorify you forever. This is from me to you. And you, instead of me, establish your companions and instill in them this very thing, and may peace from the Lord crown you in like-mindedness. Pray for my humility too. Your brothers greet you. (332) I have heard, my most blessed father, that you are imprisoned and, as in a fiery furnace, are being tested by the wicked. Oh, if I had the opportunity to come to the prison where you are kept, kiss my sacred and honorable head, singing words of praise to you! For for Christ’s sake you are tormented, you hunger, you thirst, you are in oppression, in limitations and in tribulations. You probably can’t breathe air freely either. I will not talk about humiliation, mockery, threats, or everything else that accompanies imprisonment and that has become the habit of the oppressors. Regarding all this, I, humble, am grieved for your holiness, I worry, tremble, groan, asking you prayerfully, as far as I can, a sinner, for patience, a decrease and the end of the feat. And I believe that He who began martyrdom in your person for confessing Him, will accomplish it for the glory of His power, for the praise of His Church, for the triumph of us, insignificant and inactive. All of us are looking at you. We all rely on you, just as those preparing for a competition are secondarily inspired by the victory of their predecessors or, on the contrary, crushed by their defeat, no longer have a courageous spirit. We pray that you give us courage. Yes, yes, we beg your fatherly hearts, give us with your invincible running a sign of victory, and not vice versa, let it not even occur to you. Be for us a crown, joy, hope and testimony before the face of Christ, who, together with you, worthy of God, grants us also to immaculately complete the feat of confessing Him that is set before us. 211. To two sisters, Irina and Kale 742 (333) Oh, misfortune! I begin the letter with lamentations, grieved by your grief and weeping with you, as (although this [comparison] is very bold) the Good Christ [wept] together with Martha and her sister over the death of Lazarus (see John 11:35). After all, [the deceased] is a friend to me, a friend close by blood. He is a good man of God, a fulfiller of the commandments of the Lord, he is Mosch both by name and by the fragrance of his righteous deeds 743. Then, also on the occasion of the [death] of Lazarus, many Jews came to Bethany along with their sisters to mourn the virtuous man. After all, how could a friend of Christ not be loved by everyone? But now, oh, woe! Death did not even take place before our eyes; but the original words and ordinary lamentations bring great comfort. The deceased is [usually] kissed by those around him and accompanied by lamentations. [It seems to them] that he blinks his eyes, moves his hand, says something quietly; [the memory of this] even after the funeral brings considerable consolation to the grieving. In this case there is nothing like that. Therefore, I believe that your grief is inconsolable, that you are left alone, without protection and help. The suffering is severe, the wound is deep, the parting is inconsolable. After all, indeed, both his and your life represented something unusual: a brother with two sisters, an unmarried person with unmarried people, a virgin with virgins! All the signs of nobility [were] clear to you, your age was perfect, your appearance was handsome, your property was rich, your income was abundant. And yet you did not at all prefer mutual love to a marriage that would necessarily lead to separation. Behold, what is good, or what is good, but how can the brethren live together? (Ps. 133:1). I have not yet spoken about the charity bequeathed from my mother, [which she performed] in the form of alms, prayers, psalmody, abstinence, modesty, piety, hospitality and, finally, and most importantly, she performed in Orthodoxy. What should we call the structure of the orphanage and everything that is done there, supplying [orphans] at all ages with property and dowries and everything else? Oh, miracle! When he died, [the deceased] left you forty orphans, (334) and you continue his work. An extraordinary rumor, the work of saints! These [orphans], along with many others, mourn the true father of the orphans. God-imitating virtue! These are his and your affairs. [He erected for himself] such a monument, through which even after death he feeds orphans, distributes alms, and fills the souls of the poor with blessings. This will ease your acute grief, turning it into joy, into hope for the eternal rewards set aside for it. May you also inherit this, spending well and uniformly the remaining [time] of your life in Christ Jesus, who guards you like the two apples of the eyes of godliness. I received, child, your letter, and from the love and humility that you have for my humility, I fully understood that you fear God. After all, love for the abbot and the desire to behold him is a sign of God-healing humility. So, thank God that the sparks of faith remained unquenched in you, and may they remain [such] forever! Your willingness to come here is commendable. But still you did well by abstaining, for the arrival [here] of a random [person] is a temptation. I beg you, my child, protect yourself from everything bad. Let your place of residence be far from temptations, for places conducive to fall should be avoided. [Be] at least with one or two brothers. For it is written: Woe to the only one if he falls, and there will not be another to raise him up (Eccl. 4:10); For the flesh lusts against the spirit, and the spirit against the flesh: they oppose each other (Gal. 5:17). Let us give priority not to the flesh, which will bring us to the bottom of hell, but to the spirit, for thanks to it we will live in eternal joy. Therefore, let us eat, drink and sleep in measure and weight (cf. Wis. 11:21). The winner [will have] a crown. Do not be ashamed, (335) my child, but in every possible way present yourself blameless, as [befits] a servant of God. Being jealous, be jealous of the Lord in Orthodoxy, for today’s persecutors deny Him in [the person of] His icon. Avoid all communication with them, like the poison of a snake. May Christ be your helper in everything. I received from you present, as well as previous, gifts; for this may God bless you my father. Greet brother Eleutherius and tell him that he greatly consoled me by obeying the steward 745 to make boots for the brethren; for this may God give you rest (ανταναπαύσειεν). Tell him everything that I have instilled in you, child. I'm glad if you are inseparable from each other. Pray for my humility. The grace of the Lord [be] with you. Your brethren who are with me greet you 746. From letters I learned about your sorrow, my beloved child, and that you wander from place to place, running away and hiding from the wicked. How can you not be in sorrow and distress? And despite this, strengthened by hope, rejoice, for you are suffering for Christ, who accepted death for you. You have stepped on the path of the saints who wandered among numerous sorrows, hardships, oppressions, becoming beggars, hiding under rocks, wandering through the mountains [as] fugitives, deprived of a city, a home, among various wounds and mortal dangers, in order to gain Christ (see Heb. 11:36-38). So you, child, turn your gaze there in all your troubles, be consoled by their example, stand nobly, like an ascetic of Christ. (336) Now is the time for martyrdom. Blessed is he who endures these few sorrowful days, for which an eternal crown, glory unspeakable, awaits. Woe to him who has denied and betrayed the icon of Christ, for he [awaits] a fate similar to that of Judas. And you, child, continue to fight the good fight, enduring all disasters. Look, some of your brothers are in prison, and some were scourged with Christ. Do not be afraid and do not lose heart before the one who has power over the flesh. Christ is with you, and you will endure everything. His wave. Pray also for my humility, so that I may be saved in the Lord. The brothers who live with me greet you. Grace be with you. 214. To Theophanes, abbot of Field 748 True, it’s late, but still I learned, much-desired and most glorious father, that you were captured by the Judaizers and false Christians. Oh, how they did not hesitate to lay their hands on the man of God, on the reverend husband, on a body exhausted by long-term exploits and a severe debilitating illness! But those who stretched out the hand of reproach and persecution against Christ Himself, what kind of lawlessness are they not capable of? Thanks be to God for His ineffable mercy that He made you, sick with a fatal disease, stronger in spirit than many who were healthy, so that you became a herald of the truth, courageously exposed the heretical language and remained completely unshakable in the confession of Christ. This is the height of your ascetic deeds. This is the highest point of your godly knowledge. You have pleased God who loves you; pleased the Angels (337) who were watching your praiseworthy life. You have crowned your head with the crown of confession. Together with the Church of Christ, you have become a pillar of salvation for me, pitiful and insignificant. Rejoice and be glad in hopes of reward in endless ages. Pray that I, your most humble son, may follow you. I ask you, Most Holy One, greet your companion, I mean my father, the exarch 749. 215. To the presbyter who signed 750 (II, 6) [Col. 1128] Why did your honesty fail because of the signature? And how long have you mourned this fall? For truly, a fall is a rebellion against the holy icon of Christ, even if only by hand. I learned about this from your letter, man of God, and I felt compassion, sighed, condoled, cried out bitterly and in a friendly manner, because we are members of one another (Eph. 4:25); Therefore, if one member suffers, all the members suffer with it, these are the words of the apostle; If one member is glorified, all members rejoice with it (1 Cor. 12:26). But, oh, disaster! We were attacked, we were afraid, we were afraid of something that we should not be afraid of or be afraid of if we really read the words: do not be afraid of those who kill the body, but are not able to kill the soul (Matt. 10:28). Why did you, friend, turn your speech to me, the indecent one? What kind of healing can I provide, sick in sins and not belonging to those who are entrusted with the healing of such wounds? God is not a God of disorder; He entrusted the correction and healing of the elders, that is, the priests, to the bishops. How do you demand from me what is above me? This is impossible. However, (338) so that I do not leave you completely without an answer, I lovingly offer you the following advice. The good God does not want man to die, but to turn and live for him (Ezek. 33:11). So, if your repentance is true, then completely withdraw from priestly service, unless, I don’t know, for some urgent need you can communicate something sacred to someone. For sometimes, out of need and difficulty, it happens that another person accepts it from himself in order to avoid heresy. Therefore, whatever you did on your own or at the suggestion of another is commendable and good for the propitiation of God. But there is absolutely no possibility of allowing the priesthood, even if it was apparently given by some bishop; and this is until the establishment of peace in the Church of God, when everything like this will be properly determined by the council court and will receive a Divine decision. If you say: “When I signed, I exclaimed that I worship holy icons,” then forgive me, brother: and Pilate, with his lips posing as innocent of the murder of Christ, confirmed His death with a cane (Matthew 27:24). This is what you need from me, humble as before God. I ask you to pray for my salvation, with your contrite repentance. Comfort my holy fathers from the bishops, whom, according to you, you saw, and greet them as if from me, the unfortunate one. I have not forgotten you, my beloved child Callistus, but I remember and have you in my heart in the love of Christ. I am very glad that you have become close to the 752 economy and are serving him. I’m telling the truth: it seems to me that you follow me and serve me. May my Lord show you to be useful in all cases. First of all, you served well our late father 753, then my ever-memorable Arseny and, finally, now the steward. (339) In both cases, as has already been said, you followed me and served me, the humble one. This is in addition to your serving as a cellarer. I am glad that in all cases you deserve approval, are able, courteous, faithful, kind, patient, loving, quick-witted, clever, persistent, keep the law, do not shy away from the faith and confession of Christ. Remain in this [state], strengthen yourself and rejoice, for your reward from God is great. I also wanted to have you with me now, but from now on, thank God, you give me more peace from afar, peace for the steward, my eyes, my soul, and not only at home, but also on his travels to his brothers. May God's grace be abundant to you. Pray for my humility. Your brothers greet you. 217. To the candidate Cassia 755 I received what you sent me for the Lord's sake. Why, reverent one, did you remember me, the humble one? Being the offspring of a good root, you are accustomed to doing good. We also hear that you are doing good to our spiritual son Dorotheus, who is imprisoned not far from you for Christ. You know what you are doing: thus you take part in his ascetic struggle. Think that in the person of our son you feed us sinners. How can we repay you? Through prayer and a word of persuasion. As I learned, since childhood you have chosen a good life for the sake of God. You have become the bride of Christ, do not look for or love anyone else. Who [can be] more beautiful than Him? Let His beauty shine even brighter in your heart, so that you quench all passion, (340) changeable and perishable. Resolutely avoid the gaze of men, even modest ones, so as not to be somehow amazed or amazed. The heavenly palace awaits you: there you will see the One to whom you cleave, and you will rejoice with Him forever. This word is small, but it is enough to convince your honesty, may you be saved, daughter of Christ. First, on the basis of the letters of brother John, and now your letter, child Meletius, I glorified my good God for your repentance and confession 757. And thanks be to the Lord that from the beginning until a certain time your good obedience was not in vain. I acknowledge and testify before you that, like others, you suffered out of jealousy, and not out of intent. As a result, relying on your own righteousness and prudence, you have renounced divine and saving submission, carried away and unsteadily following the unrealizable. Time and reality have confirmed and will confirm this. But now that I'm done with that, I'll move on to thanksgiving again. I rejoiced, my beloved child, having enjoyed [communication with] you through a letter. I rejoice for you and for those who did not fall into error. I am your father, although a sinner, and I will lay down my humble soul for you. Everything is forgiven for you. From now on we will stand. Let us serve the Lord in obedience, avoiding the whimsical and insidious demon. This is how we can be saved in the Lord. It doesn’t matter to me that you be here until the pacification of the Church of God, just keep yourself safe, always praying for my humility. 219. To the child John (II, 7) 758 (341) [Col. 1129] I take comfort, son and brother, in your letters, for they are consistent and free from unpleasant verbosity. The advantage of 759 writing is to immediately touch upon the proposed subject and say what is necessary, and not return to what is not so. Let's go further. What you asked about, now is not the time to discuss, and it is not for us to teach you, good son, for, among other reasons, I am not privy to incomprehensible subjects. But in order not to sadden you with silence, about the first I will say that none of the other God-bearing fathers explained this subject as did Gregory of Nyssa. Let us be content with the spiritual content of this on the already open path to contemplation. For what is beyond Gadira is inaccessible, as [says] the proverb 760. About the second: understand at that time he will remain silent, for the time is evil (Amos 5:13); This doesn’t seem bad or wrong to me. For we have been determined by the inspired Scripture to have a time to speak and a time to remain silent (Eccl. 3:7), as required by need, so that we may observe and improve the word of truth. For are we not commanded not to give what is holy to dogs and not to cast pearls before swine (Matthew 7:6)? Look at God-bearing men, and you will find that they either put the word under a bushel of silence, when speaking is useless or even harmful, or put it on a candlestick when the sowing promised good fruit and [the field] is not stony (cf. Matt. 5:15; 13:20). This concerns question 761 proposed to me. If you find on your own or with the help of others something more tested, then do not refuse to inform me, your father and brother, who needs advice. Be healthy and pray a lot for me. (342) And I read this letter of yours, dear child. In all respects, I agree with your desire to be physically near me, stemming from a heart burning with faith. But your intention is untimely, because it is completely useless. And don't you dare do anything like that. We must agree with what the Lord has determined. Don't you know that God takes care of our salvation instead of us? That the student is unanimous [with the teacher] can be recognized not so much by physical proximity as by inextricable spiritual communication in the way of thoughts and love. So what? Do we love each other physically and does the flesh serve as an instrument [of our love]? If this is so, we are the most pitiful of all people. Our love is impassive, so as to indicate in us the sons of the impassive God. Therefore, there is absolutely no need for physical communication. God cares about our salvation Agree with this, child, and in humility become, to the best of your ability, a helper to your brothers. Pray for me too, humble one. Greet the brothers Lucian and Euodia. May the Trinity keep [you] three with the one you serve 763. The brothers bow low to you. Greet the man of God 764. 221. To the brethren in exile and prison (II, 8) 765 Theodore wishes to rejoice in the Lord to all brotherhoods or communities scattered everywhere for Christ, with those in prison and exile. Grace and peace to you, I say in the words of the Apostle, from God our Father (343) and the Lord Jesus Christ, our Hope (Gal. 1:3), for Whom and for whose sake this persecution, sorrow and oppression, removal into the wilderness and exile, imprisonment and torment and all other daily calamities and events. Therefore, my beloved brethren, wishing to provide some consolation in the absence of our humble person, we send you this message, informing you that we constantly remember you in our humble prayers (Rom. 1:9, 10), remembering and imagining each of you, with tears and sighs raising our hands to God, so that we, as we take upon ourselves, exploits for the truth and [Col. 1132] came out with one spirit and one soul, as if from a nest, from our sacred places of asceticism, and continued to the end by the power of the Lord, having the same faith, the same love... unanimous and of one mind (Phil. 2:2) and containing the doctrine of truth, preached and written before the eyes and ears of all creation under heaven, namely: to worship the Father and the Son and the Holy Spirit, the glorious and blessed Trinity, according to the theological teaching; to confess that one of the [Persons] of the Trinity, the Son and Word of God, our Lord Jesus Christ, made Himself of no reputation, taking the form of a servant, becoming in the likeness of men and becoming in appearance like a man (Phil. 2:7), in our image He is represented and depicted in bodily form, since He is perfect God and at the same time a man, just as subject to description as we are, whose nature He took on, as He was alien to it. the indescribable nature of God. For, the Scripture says somewhere, he does not receive angels, although it is characteristic of them to receive an image, as those who looked by the Spirit saw, but he receives the seed of Abraham. Therefore, he had to become like the brethren in everything (Heb. 2:16-17). Let the Christ-fighters say, how is it possible for Abraham’s seed not to be depicted in the icon? How will He be in everything like us, whose brother He called Himself, if it turns out that He did not receive the property of being describable, like us, His brothers? Then He will not be a brother or like us, therefore He is not a man. This (344) conclusion follows from their words that Christ is not depicted on the icon, like us; Thus they destroy the saving Economy, like the Manichaeans, Valentinians and Marcionites. Let us avoid communication with them, brethren, like the venom of a serpent, infecting not the body, as [Gregory] the Theologian says in one place, 766 but the depths of the soul. Being wise in accordance with the apostolic and celestial Church (for the real Byzantine is a heretical schism, which is accustomed to often separate from others), we depict our Lord Jesus Christ in bodily form, as from ancient times it has been continuously betrayed from His very appearance by the Apostolic Acts, copying icon from icon, as well as the image of the Life-giving Cross, and not so that the Cross, which is the weapon of Christ against the devil, is depicted, but The One who is the armor bearer and conqueror of Satan must not be depicted. For how could a victorious and true weapon be depicted if it were not represented before the eyes of the squire? Then we worship His holy icon, worshiping as if Christ depicted on it. For He came from the womb of His Mother, the Virgin Mary, having an image; and if not, he would have been some kind of miscarriage and a person who had not received an image, oh, fighters against God! If He came into existence as an imaged child, which is true, as the prophet says: every male child who opens the womb was dedicated to the Lord (Luke 2:23; Exodus 13:2), then it absolutely follows that He can be depicted on an icon. Glusia, hear, and become blind, [Col. 1133] see clearly (Is.42:18). There is only one peculiarity in Christ in comparison with us: namely, that He was conceived in the womb of the Virgin without seed and was born without corruption, for He committed no sin, and no flattery was in His mouth (1 Pet. 2:22). Everything else is the same as with us: He ate, drank, breathed, grew, walked, sweated, toiled, was crucified, died, although as God rose again on the third day, having even after the resurrection our depicted form, deified and made incorruptible in Him, in which He appeared to the apostles, ate and drank with them after the resurrection and was touched by Thomas, saying to all who took Him for the spirit: touch Him. Consider me; for a spirit does not (345) have flesh and bones, as you see I have (Luke 24:39). So He ascended in glory, and so He will come again in the same form of our image, and all flesh will see Him coming from heaven, with the angels of His power, in flaming fire taking vengeance on those who do not know God and do not submit to His gospel (2 Thess. 1:7-8), with whom the Jews who crucified Him and the iconoclasts who do not accept His images will suffer. This, brethren, is the gospel sermon, this is the apostolic teaching. Those who are wise, contrary to this, try to seduce the people of God into another gospel (Gal. 1:6-7), offering false scriptures, speaking from their own belly, and not from the mouth of the Lord. For as a rule, tares are always mixed with the wheat, and lies are added to the truth. For how could the truth be revealed without encountering contradiction? But even if we, says the apostle, or an angel from heaven were to preach to you a gospel different from what we preached to you, let him be anathema. As we said before, so now I say again: if anyone preaches any gospel to you other than what you have received, let him be accursed (Gal. 1:8-9). About the Mother of God and about any of the saints, it would be unnecessary for me to write to you that they are depicted. For it would be foolish to say that any person cannot be represented. And those who deny that Christ, Who is the Head of the body of the Church (Col. 1:18), can be depicted, decided to destroy together the icons of the members of Christ, since we are all the body of Christ, and individually members (1 Cor. 12:27). For it is a reproach for them if the Mother of God is depicted on the icon, but the one who was born of Her and fed on Her breasts and experienced everything related to His bodily presence is not; or again the witnesses and servants will be depicted, but the One whom they served and with whom they treated will not be depicted. They turn out to be even worse than the Jews, because they do not accept the icons of Moses or any other of the prophets, while those who lived before Grace accepted [sacred images], being under the law, and not Christians. But these are so mad that they contradict themselves and the Jews, and [they] are neither Jews keepers of the Law, nor Christians, not representing Christ, Whom they recognize as made man. There is a saying of the Apostle Peter (346) [Col. 1136]. There is a saying of Paul: O foolish Galatians! Who deceived you not to submit to the truth, you, who had before your eyes Jesus Christ as if he were crucified? (Gal.3:1). There is a saying of Basil the Great: “Let Christ, the hero of the struggle in struggles, be depicted in the picture” 768 . And again: “The honoring of the image passes to the prototype” 769. There is a saying by Athanasius, who labored a lot: “We, the faithful, do not worship icons as gods, like the Hellenes, let it not be; but we only express the disposition and zeal of our love for the outline of the face of the icon” 770. There is a saying of Chrysostom: “I also liked a picture made of wax and full of piety. I saw on the icon an Angel driving away the darkness of the barbarians, I saw the trampled tribes of the barbarians and David, who truly exclaimed: Lord, in Your city, destroy their image (Ps. 73:20)” 771. This is what the iconoclasts are doing now with Christ, the Mother of God and the saints, it’s scary to hear! destroying their holy icons. Without mentioning the sayings of others, for there are many of them, and by adding one more, I will turn my speech to another subject. There is a saying of the Sixth Holy Council of the God-Bearing Fathers: “On some sacred icons a lamb is depicted, pointed by the finger of the Forerunner, accepted as the image of Grace and prefiguring for us in the Law the true Lamb, Christ our God. Honoring the ancient images and (347) canopy, devoted to the Church, as signs and destinies of truth, we prefer grace and truth, accepting it as the fulfillment of the law. For this reason, so that through the art of painting the perfect thing may be presented to the eyes of all, we command from now on the image of the Lamb who takes away the sins of the world, Christ our God, to be represented on icons according to human nature instead of the old lamb, and through this, contemplating the humility of God the Word, we are led to the recollection of His life in the flesh, His suffering and saving death, and thus the accomplished redemption of the world.” 772. Therefore, beloved, having such testimonies together with your own and irrefutably based conviction on the truth itself, as shown above, watch, I exhort you, stand in the faith, be of good courage, be strong (1 Cor. 16:13), and do not be afraid of the adversaries in anything, [Col. 1137] as well as false brethren, deceived and deceived, this is a sign of destruction for them, and salvation for you. And this is from God, as it is written: because it has been given to you from God for the sake of Christ not only to believe in Him, but also to suffer for Him in the same feat that you saw in me and now hear about me; that you stand in one spirit, striving with one accord for the faith of the Gospel, working out your own salvation with fear and trembling (Phil. 1:29-30; 2:12), so that I, a sinner, may rejoice when I hear about you. Look at Satan, look at his insolence, see that no one offends God in any way. For this great dragon is very cunning and experienced. Where he cannot destroy because of faith 773, there he tries, through the fall, to produce the same evil in ourselves through the law of sin, which opposes the law of our mind (cf. Rom. 7:25). He roars, seeking to steal like a lion (1 Peter 5:8). A fire ignites, threatening to burn down the house of the soul. But we have from God the means to drive it away: the [living] water in the head 774 is a source of tears, petitions, prayers. Let there be the fear of God in everything, chaining and nailing our flesh. Let envy, enmity, vanity, or any (348) of the works of darkness dwell nowhere; let the passions [immediately] be reflected before they become stronger, so that if they take hold and infect the soul, it will not be difficult to destroy them. All ascetics abstain from everything. So run to get; Let the younger ones obey the elders, because God is not a God of disorder, but of peace (1 Cor. 9:25, 24; 14:33). Primates, divinely love those under your control and not out of lust for power, but out of virtue and goodness, demand submission and obedience. Do not separate from each other, changing many places and not gaining benefit anywhere. Paul did not want to take the Evangelist Mark with him, as it is written, because he did not go along, but returned home earlier (Acts 15:38). Shouldn't we all the more be content with [our condition]? Each one remain in the rank, brothers, in which he was called (1 Cor. 7:20). Let us cleanse ourselves, beloved, from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2 Cor. 7:1). Keep the traditions which you have been taught (2 Thessalonians 2:15); instruct each other, always remember death. So pray, I exhort you, for everyone. Bless your persecutors; bless and do not curse (Rom. 12:14), moving from place to place, enduring shortcomings, sorrows, bitterness, wandering in deserts and mountains, and perhaps hiding in caves and gorges of the earth (Heb. 11:37-38). Boast about what kind of Christ this is, that the world is not worthy of you. Be patient, my children, children, be patient a little, and the Lord will come, the crown bearer, the rewarder, with whom we are promised to be joint heirs: we suffer with Him, so that we may also be glorified with Him (Rom. 8:17); always praying [Col. 1140] about me, unfortunate, so that my heart will be strengthened to endure the disasters that befall us until death, so that Christ will not reject me due to my unworthiness, so that I can be cleansed from evil in everything in every way. Now I live, beloved, if you stand in the Lord. For what is our hope, or joy, or crown of praise? Are you not both in the present age and in the age to come (1 Thess. 2:19)? So, you are the delight of love and my consolation (349). May the God of peace Himself sanctify you completely, and may your spirit and soul and body be preserved completely without blemish at the coming of our Lord Jesus Christ (1 Thess. 5:23). Our God is faithful (1 Cor. 1:9): He will do this, brethren. Greet one another with a holy kiss (2 Cor. 13:12). Greetings from me, humble Theodore, to all my members from the mouth of my heart. The brethren who are with me greet you. Grace be with your spirit. Amen. 222. To Joseph, brother and archbishop (II, 9) 775 It is always pleasant for me to write to your holiness, and the more pleasant it is, the greater the distance [we] separates. [The letter] brings me closer to your honest face, the [words] of address give me relief, as [for example] in the present case, when I am sad due to the betrayal of the truth by some abbots. Let your reverence know that the “old guard”, that is, Joseph, the perpetrator of an adulterous marriage (ο μοιχοζεύκτης), [abbots] Photinus, Heraclius, Midice, Milia, Hypolychnium, Guley and woe to me, a sinner! even Fluvutsky, caught by his reckless simplicity, who remained steadfast together for a short time, were allegedly, under the pretext of oikonomia, carried away by Joseph, who was accustomed to such matters, following Satan, once and twice entering into communication with the wicked 776. For this, mercifully released [to freedom], they catch the unstable ones with their fall. In addition, Nicaea [Metropolitan] 777 becomes the cause of the fall for bishops. (350) They call on those in exile to follow their example. And if the hand of God does not hasten to strengthen us, then we, the rest, will perish. What's the matter? The fact is that this time too, as can be seen, it is about us, the humble, along with the few. Arise, O man of God, as the bishop of Christ, the true Archpastor, and precisely with such power as you surpass all others in the headship of the priesthood, except for that which is kept in secret. Glorify God both in your body and in your soul (1 Cor. 6:20). Of course you won't be left on the island. It is possible that you will still have to be tempted in order to receive a more brilliant crown here [now]. Yes, yes, brother, what a time we have lived to! And yet thanks be to Him who has preserved [us]. And this is from God, says the apostle, that it is given to us not only to believe in Christ, but also to suffer for Him (Phil. 1:28–29). The Lord did not despise our humility in the past. And now, I am sure, He will not bypass you, most honest one. But as then, so now, the Lord will be glorified in your body, working out His mercy abundantly for glory [Col. 1141] of your virtue. Therefore, extend your intervening hand to me, reverend, so that I can be strengthened and saved from this harsh winter. Stand and pray [to God] that the storm may turn into a gentle breeze of the Holy Spirit. Yes it will! I bow low to my brothers and ask them to pray intensely for my humility. Those around me fall at your feet. 223. To the child Naucratius (II, 10) 778 There is bad news in your letter, son; she, having touched (351) my humble soul, really saddened me and brought out heartfelt tears and almost deprived me of sleep that night when I received it. This is both because of all the fallen, and especially because of Fluvutsky [abbot]. They still did the same thing as before, and this one was counted among those who seemed to stand firm. I was surprised, when they were still standing, that they, without confessing their previous fall regarding adultery and the combination of adulterers, began to fight on the present subject 779; I thought that perhaps they had repented privately and among themselves, and I, humble, rejoiced at their correction. But, as it turned out, having built their house on the sand, they fell with the most grievous fall at the breath of the rebel heresy (cf. Matt. 7:26-27), again calling the distortion of the truth oikonomia. They have previously been a temptation for the Church of God (cf. 1 Cor. 10:32), and now, too, by their deeds they are drawing everyone to destruction. So many, inclined to participate in evil in difficult circumstances, hoping to find some opportunity to perform deeds of piety without sorrows and disasters, became partners in the renunciation of Christ, the Mother of God, and all the saints. For this means rejecting the icon of one of them. Alas, misfortune! Alas, seduction! Alas for me! How did they, having started well, turn back? Alas for me! For how many will they serve as a reason for the fall, for equals and superiors, for laity, clergy and monks? But this is an old wound, an internal evil. Joseph, rightly called earlier the associate of adulterers, and now the blasphemer of Christ, he is the leader of this “old guard” (τής αρχαίας κουστωδίας). Rejection icon renunciation How do we answer this? Will we be weak? Will we lose heart? Will we find ourselves powerless to confess and together defend Christ? No, brothers, no. For if when the wicked fall, the righteous are struck with fear (Prov. 29:16), then when someone close to them falls, the greatest caution [is needed] for the one standing. So, I again exhort you, let us rise stronger in the Lord, fearing nothing from our adversaries. Is it for the sake of the fallen that our confession is made? Or, having established ourselves on their standing, (352) were we strong, so that when they fell we should be shaken? It won't happen! Not for these or others; Christ is our foundation on which we stand, in whom we boast, saying with Paul: whoever separates us [Col. 1144] from the love of God: sorrow, or distress, or persecution, or famine, or nakedness, or danger, or the sword? But we overcome all this through the power of Him who loved us (Rom. 8:35, 37). So, whoever does not speak out and struggle for Christ cannot be a Christian. Are the feats of martyrs, struggle, and suffering in vain? Were they not of one flesh with us? Didn't they suffer by being subjected to such torture? Did they not lose hope of being alive, as the apostle says (2 Cor. 1:8)? But, out of fear of eternal torment and out of desire for heavenly rewards, they, being prudent, decided to suffer bodily death rather than eternal death; They were not afraid, they were not afraid, and, imagining the future as the present, they gladly went to the torment and considered great suffering as gifts. Because it has been given to us for Christ’s sake not only to believe in Him, but also to suffer for Him (Phil. 1:29); and in another place: for in the midst of the great trial of sorrows they abound with joy (2 Cor. 8:2). All the saints rejoiced and admired so much as they suffered for Christ. Let us also, beloved, taste the love of Christ; let us follow in the footsteps of the saints; let us reject the passions of this age. For we have no permanent city here (Heb. 13:14); heavenly Jerusalem, our fatherland and city, O men strong in the Spirit, O children of God, and not of me, a sinner! Let us not bow down, even if everyone were to perish, which will not happen! We, as before strengthened by God, will now fight alone. God is with us and all the saints who have been since the ages, East and West are with us; It is not a large part that has torn itself away from the celestial Church, and, moreover, out of fear, for the sake of temporary benefits, for the sake of the flesh, which a little later we will consign to eternal fire along with our souls, if (353) we do not defend the truth. Let us be tempted, let us be! let us be scourged, and often; let us finally die. Then, isn’t it an indescribable joy to receive the Kingdom of Heaven and through this achieve immortal glory, but, on the contrary, having escaped the above, won’t we become a laughing stock to the end and not endure endless shame? So I ask you, my children, whom I gave birth to in the Lord, whom Christ raised in deeds and labors not only of feat, but also of struggle, complete my joy: have the same thoughts, have the same love, be unanimous and like-minded; Do nothing out of selfish ambition or conceit, but in humility of mind consider one another better than yourselves (Phil. 2:2-3). These are apostolic exhortations, although they are recalled by me, the unfortunate one. Pray for me too, I ask you, that I may be given strength, strength, and speech for you, although I am unworthy of Divine grace, so that God may be glorified unanimously in one spirit in our body and in our spirit. If we don't defend the truth Let's go to the good Archbishop Dionysius. Greet Abba Peter, [Col. 1145] Abba Ignatius and Abba Tithoius and show them this letter. Then be ready along with the others and especially with those mentioned above, for when those close to us have fallen, we should not allow ourselves to be deceived by them. May the Lord give strength, strength, intelligence, eyes, prudence and everything so that you can act well in the honor and glory of Christ, to my praise, to your eternal glory! Those with me greet [you] both. Christ is with you. Amen. (354) What is [special] in my life and word that you are so concerned about me, child, and grieve; despite such a distance and such a great temptation, do you put no effort or danger into visiting my humility? And you do this incessantly and at such expense for gifts. You have made the distant close, the inconvenient easy, the desert convenient for travel. You have amazed the eyes and opened the lips of everyone who has just comprehended the works of your faith and love to the glory of the Lord. Who among others was so successful in presenting to their fathers proof of sincere love? Blessed be God, who made you so, in accordance with your virtue and in spite of my wretchedness. After all, I openly admit that I am a sinner and more insignificant than all people, although you, motivated by love, are trying to deviate me [from this certainty] with great praise. I accept, my dear, your wishes, I accept your courtship of the old man. You supported me like a child, followed me like a brother, took care of me like a father. And if, as a co-worker, you worked with me or, as a student, made up for my shortcomings, then may the Lord God of my father reward you with goodness, may he add spirit to spirit, strength to strength, mind to mind to the fullest measure. Yes it will be. So, pray for my humility, so that at least in the future of my life I will walk as the Lord pleases. I would be very glad if my brother Adrian were allowed to visit me. Until September, for many reasons, refrain from sending [ambassadors] here, except in cases of extreme necessity. Having learned about the affairs of some abbots, I, unhappy, rebelled. May other fathers strengthen themselves, strengthening us, the faint-hearted. Greet as usual. Many greetings to you and my brotherhood. Be healthy in the Lord. Take care of your body as well, for I was quite upset when I learned about your internal illness. 225. To him (II, 11) 781 (355) [Col. 1145] Beyond my hopes, I saw your letter, beloved son and brothers, for you did not wait until September, as I wrote before. However, I gladly accepted your zeal, unfailing love, fiery disposition, love for God in everything and, I would add, love for your father. You are my joy and consolation; You are my support in the Lord in all dangers and sorrows and the crown of praise, with all your companions and more than all our brothers in Christ Jesus and sons. Therefore, I rejoice, blessing God my father, that you are healthy in soul and body; This is how God arranged that you were freed from bonds, so that you would ease those in bonds, and by uniting those who were free, you would strengthen them. This is what you do by the grace of Christ, exhorting, admonishing, comforting everyone, as truly the steward of God. I ask you, do not weaken in doing the same for the glory of Christ, for the acquisition of your salvation, for the praise of me, who am poor in every good thing. However, brother, it was not in vain that we marched and march before and now, and we do not labor in vain, for it is for Christ and for Christ, for whom it is Easter to suffer (πάσχειν), for whom it is joy to mourn. If only we suffer with Him, says the apostle, that we may also be glorified with Him. For I think that the sufferings of this present time are not worth anything in comparison with the glory that will be revealed in us (Rom. 8:17-18). And fair enough. For all sorrow here is like a shadow and a dream, but the reward there is endless life with eternal glory. Let us not be ashamed, son, of real martyrdom, for it is the Lord’s. Many, out of love for Christ, wanted to see this, but did not receive it, but we were rewarded. What is this? To suffer for Him, to be persecuted, taken captive, imprisoned, driven out from place to place, or perhaps to be struck, to become a disgrace to angels and men (1 Cor. 4:9). (356) Even if they carry our name as dishonorable (Luke 6:22), anathematizing privately and publicly together with the saints, then shouldn’t we rejoice, shouldn’t we admire? I know, son, this is the bliss [predicted] by the Lord. In this you too rejoice and be merry with all your sons. And you are the body of Christ, and separately members. Therefore, [Col.] suffers. 1148] if one member suffers with it, all members suffer; If one member is glorified, all members rejoice with it (1 Cor. 12:27, 26). Desire, he says, the rest: spitting, strangling, finally the cross, the nails of Christ that are pleasant to me, with which who will be worthy to be nailed to the cross with Him: a slave to be pierced with a spear along with the Master, a man to mix blood with the blood of the living God? Imbued with this mood, the saints rejoiced when they were scourged, and rejoiced when their members were cut. So our joy has come; We too have been tested in part, and oh, that we would be tested to the end by the grace and love for mankind of Jesus Christ our Lord! For by grace everyone must have victory, so that no one can boast that he has anything of himself, but so that we may obtain the mercy of God in Christ Jesus through humility and active faith. So, if there is any consolation in Christ, if there is any consolation of love, if there is any communion of faith, if there is any mercy and compassion, then complement my joy, with the apostle I will say, unfortunate one: have the same thoughts, have the same love, be unanimous and like-minded; do nothing out of selfish ambition or conceit, working against one another or rebelling against one another (Phil. 2:1-3). For even the very feats for piety are usually invaded by the search for primacy and competition. But you, as servants of God, I unite in your person those who are higher [others], who should also read the letter; do not cause anyone to stumble in anything, so that the ministry is not blamed (2 Cor. 6:3). Regarding those about whom you wrote to me that they brought repentance. For those who belong to our body 782 we, although unworthy, will be doctors. So, what kind of penance, through the mediation of the brethren, we assigned to Orestes who came here, for we did not (357) consider it good to see him personally for many reasons, let others accept the same, that is, let them not partake of the Holy Mysteries and observe the rest. You ask: how long? Until the clear sky of Orthodoxy shines again. What if, you say, death happens? Then let them take communion. We believe that their sin will be forgiven. You wrote that you argue among yourself about this and that subject; give up your disputes and live in peace among yourselves. These should be accepted not as those who are turning from heresy, although in this case there is a considerable difference between one and the other heresy, but as those who have renounced the name of the Lord or who participated together with the anti-Christ fighters in renouncing Him out of fear or some other circumstance. Truly, in renouncing Him they clearly participated with those who rejected His holy icon. For the rejection of the image refers to the prototype, as the broadcaster [Basily the Great] 783 says. And this is not otherwise, although some want to reduce such renunciation. But if those who were not previously Orthodox and were not taught the truth, having been enlightened by the truth from Divine Providence, had resorted to us, then the matter would have been different; they must be accepted not as it happens, but with the consent of many Orthodox, as explained by the divine Basil [Col. 1149] who arrived from Egypt to Mesopotamia, reproaching them for their careless acceptance of 784. Don't you know what the same father says in another letter? “I do not recognize as a bishop and do not rank among the priests of Christ the one who, with defiled hands, to ruin the faith, was elevated to the position of chief” 785. Such are now those who, not out of ignorance, but out of lust for power, invade [episcopal] thrones, voluntarily giving out the truth and in return receiving the presidency of wickedness. According to human reasoning, when I fought with the wild beasts in Ephesus, says the apostle, what good did it do me? (1 Cor. 15:32). I will also say: if, in your opinion, after renunciation or communication with those who oppose Christ, such people should immediately be accepted and remain without penance, then why am I in vain exposed to dangers every day, and did not turn aside to my opponents and then immediately, through repentance, join the Orthodox without penance? Do not be deceived: bad communities corrupt (358) good morals. (1 Cor. 15:33). Stay awake in the Lord. What does light have in common with darkness (2 Cor. 6:14), so that we should act like those who fought against Christ? For they say that they accept those who come to them from Orthodoxy with joy, without penance. Alas, therefore, we should both crown those who renounced Christ and glorify, as they do, some of those. Brethren, I beseech you, do not be children in your mind (1 Cor. 14:20), but be perfected in true knowledge. Regarding those outside our brotherhood, who am I to say a word? If someone forces you, then, since love, being the fulfillment of the law (Rom. 13:10), has its own conviction, I will say the same as about ours, for they are ours too. Let an elder who has either subscribed or had fellowship out of fear, unable to bear persecution, be deprived of fellowship. For he who had fellowship against Christ, how can he have fellowship with Christ? The authorization of excommunication from clergy depends on council research. Whoever decides to fight again after a fall, let him lose the place he occupied; otherwise how will the renunciation he made become known to himself and to others? I cannot make any concessions, especially if his return to the fight was not marked by some excellent deed, like that of the Bishop of Laodicea. For even this I would not advise to perform sacred acts, but only to enter into communion for the sake of the honor shown to him. So it is for every monk and for a layman: excommunication, with other worthy fruits of repentance, in anticipation of a favorable time for Orthodoxy. However, since both relaxation and strengthening depend on the person imposing the penance, I speak in relation to communication, then if, due to the incomprehensible destinies of the righteous wrath of God, the times of heresy continue, it is possible to resolve it in the Lord before the council [depending on whether this person fell hard or lightly and what kind of repentance it has, both for ours and for those outside, and there is no need to prevent them from eating together, [Col. 1152] but so that they do not bless until permission. (359) This is what appeared to me regarding such people in the fear of God and in truth. If any of you or others find anything new, I would like to know. For I confess my many sins and admit that I do not know many things. Greet your brothers and my sons, Abba Peter, and Ignatius, and Tithoius, my beloved and fellow workers in the Lord. Greet my dear ones from the holy community. Hail keepers of secrets, my beloved hearts. Greet the one who labors in the Lord, from whom I receive benefits in abundance. Greet all brothers in Christ, even if they are laymen, among whom Sergius is pious and close. The brethren who are with me, always beloved, greet you and the rest. Remember my humility. Our Lord Jesus Christ is with you, brothers! From your letters I observe your heart, my good Ignatius, and I rejoice in your conviction and sincere love. I only regret that I am not worthy to have such sons in the Lord, who love me so much and are ready to do anything for my worthless sake. I testify about you that if it had been possible, you would have plucked out your eyes and given them to me (Gal. 4:15). Who, like me, is famous for his disciples? Who is lower than me with their sins? Nobody. But pray, child, more persistently, so that I will carry out my journey cheerfully and serve you not as a reproach, but as a praise 787. And I pray in the name of our Lord Jesus Christ that you, the heads of the brotherhood, will now be firm, unyielding in the faith, always zealous in the work of the Lord. From them may integrity extend to their subordinates. (360) Become an example of charity and firmness for everyone. See how others fall into wickedness, be fearful [about this], and above all be careful, warm-hearted, teaching, and supporting your neighbors, so that you may receive a crown every day. You showed me, child, respect by [sending] notebooks, but I returned them so that you could send them to me again, already filled out. The brothers who live with me greet you. Now we need to praise God for every person who firmly stands in defense of the truth of Christ, for nothing on earth, including our own flesh, can be placed above our immaculate Christian faith. But you should especially be glorified because you, who, because of your royal dignity, I will add, because of your female nature and everything that in either difficult state, apparently could have given in and renounced piety, in fact, on the contrary, nobly resisted, having received the crown of confession and not at all carried away by attachment to earthly objects. Your mood, my lady, is truly royal, your spiritual dignity is sublime. You are blessed, having completed your feat. In this way you have erected the banner of your godly virtue. Your name has become praised in heaven and on earth. Now, by virtue of your virtue, you reign in the world to a greater extent than when you were crowned with a gold-decorated diadem. Blessed are you among queens. Now you are the glory of the nuns. Now you are the light of the world; True, you were one before, but not to the same extent. I pray you, stand still, do not lose heart, for God is your protector, and from His power anyone who intends to overthrow you will fall before you. Previously, you were subjected to indelible insult from the king and your husband, and because of this, how long and how much the Church of God was worried! (361) Will not [the same thing happen] now? Then the devil could do this, because he had power over the sovereign. But now it’s not the same, because it’s up to you to prefer the best. God, in whom you trust, is faithful to give you a crown [for] fulfilling [the feat]. I just ask you for the sake of Christ Jesus, your Master and Bridegroom, endure the insults and threats a little more, a little more, which before your firmness will scatter like sea foam. Out of spiritual love, accept my letter. Reward me for him with your holy prayer. Even earlier, I heard from many about your outstanding godly life. And now, from experience, from what you sent to my insignificance, I learned that you have seeds of piety in your heart, for you remember those who suffer for Christ. That is why, as we hear, you avoid communication with heretics. Thank God for your modesty. [You], my lady, were the wife of a well-known and amiable kind man. A virtuous husband, we have known him for a long time. Just as now, you have long loved the monks and provided for those in need. Namely, I learned that our son Litoius found hospitality under your blessed roof. You yourself know the [names] of the others you looked after. Blessed is your work, blessed is widowhood. Remain pleasing to Christ in all respects, and may you, my dear lady, receive a reward for us in eternal life. (362) Having read your letter, venerable one, for your health, I, humble, glorified God. When speaking about health, I mean not so much the physical, for for some it is useless when it does not lead to the fulfillment of [the commandments of] virtue, but the spiritual, for it must always be desired. How do I know about this? From the fact that you keep yourself intact from communication with the God-fighting heresy out of fear of God and according to the Orthodox faith. Therefore, I am glad that I became an adviser to such a divinely minded woman. I grieved with you a lot about your misfortune, because you are constantly exposed to disasters. As best I can, most insignificant one, I pray that by the grace of God the misfortunes that have befallen you will be dissipated, as well as your children and servants. And you, honorable wife, endure sorrows with gratitude, for the Lord loves him, we are punished (Proverbs 3:12). After all, through sorrow one can achieve eternal life. I advise you to treat your subordinates with mercy, moderating, as the apostle says, severity, knowing that both over you and over them there is a Lord in heaven (Eph. 6:9). I know that you treat them kindly. Do not be burdened by my reminder [made] out of love. May my Lord always keep you carefree and walking straight along the path of His commandments. 230.To Abbot Macarius 789 Even before reading, as soon as I picked up the holy letter of your beatitude, my godly father, my humble soul felt relief. And when I read [the letter] and found out the reasons for its delay, I was freed from all suspicions that secretly upset my humility. (363) Having made sure that the spiritual love of your love for God remains [still] sincere towards us insignificant ones, I glorified my good God. O universal Reconciler, God and Lord, may she [always] remain [unchanged]! Know, most beloved of God, that we sincerely love you and maintain an indissoluble union of love; for example, even earlier we [her] were prompted to write to you when you began the deeds of piety, but [of course] not because our insignificant letter could bring any benefit or could strengthen. Despised both in word and in life, we are far from this, but [act] as required by the [conditions of] time and [feeling of] love. Therefore, we were forced to write to other fathers and brothers. Your honesty said well and quite rightly that we need to take advantage of circumstances for the sake of persecutors and those who do not think like brothers. Who does not groan at their fall? It is so persistent and dangerous for the entire Church! Or, having lost their minds, do they think that they are acting in the most convenient way? O evil beginning and root! You know, father, who 790 I'm talking about. Following his example, others were carried away by [this] madness. But is it possible to remember Fluvutsky [abbot] without tears? Compared to others, this is a common thing and not so surprising. But what can I say about this husband? What to think? What is the decline of the day (Isaiah 14:12)? How was the pillar that reached up to heaven toppled? I almost became numb when I heard about this, it all seemed so completely incredible to me. I knew him directly for a long time. And [for example], when I was traveling here into exile, I tagged along with him along the way and listened to testimonies about his readiness for martyrdom; [then] he, as he said, convinced even the Nicene [metropolitan] 791 not to enter into communication with heretics and [threatened him] to separate from him if he did so. And this one became a fellow fighter of Christ. And what deserves special regret is that, as I heard, he does not regret his wickedness at all, does not want to turn to God even with a word of prayer for forgiveness for this. Isn't this wonderful, man of God? Was not the word of the prophet fulfilled, that the prophet and the priest were defiled (Jer. 23:11)? Who will give my head water and comb my (364) fountain of tears? and I cry over such a great defeat (Jer.9:1). The vessels of honor and almost gold turned into vessels of earthenware (cf. 2 Timothy 2:20). But why am I crying about other people's misfortunes? I’d rather turn the crying on myself. How can I be saved from the evil one? The strong ones slipped, but I, the weak one, how can I withstand the upcoming struggle? Therefore, I ask your reverence: even though you are God’s unyielding chosen one, stand strong, firmly established in the immovable faith of Christ. Strengthen and confirm with your steadfastness, together with many others in whom there is the spirit of life, and my thinness, ready to endure everything for Christ and for the sake of Christ, but unworthy due to its innumerable sins. May the great right hand of the Lord keep you, my father and ruler, strong and strong with the help of God against the enemies of God. 231. To Abbot Athanasius 792 I have been worried for a long time and wanted to know about your reverence. Need I say what pleasure and joy your letter brought me? I put aside my worries and glorified our Good God, having learned about your health, about your bodily condition and about the state of your honest soul. After all, what a letter! It is full of love, imbued with divine courage, radiant with fiery zeal, and abounding in the true gifts of the Spirit. And this despite the fact that you are sitting in prison in chains. Oh, your wonderful confession! O steadfast heart! You suffered scourging for Christ not once, but twice. Beaten, you were proud, you accepted exile with joy. Torment for God has become for you (365) an object of pleasure. Therefore, I call you my father and the father of many, a champion of piety, a pillar and foundation of the truth and, of course, a confessor of Christ. [It cannot be said of you that] you, having completed the first lap in the race of martyrdom, then weakened and turned back, like Joseph’s supporters who slipped. [This expression] is quite applicable to him: no one who puts his hand to the plow and looks back is fit for the Kingdom of God (Luke 9:62). Great is their wickedness, even greater is their shame in the world and condemnation to the millstone for temptation (cf. Matt. 18:6). But you have consistently accomplished many wonderful feats, and I am sure, with God’s help, you will accomplish more before receiving the final crown. Rejoice, strong Athanasius! A great and honorable name for everyone, it was given to you quite rightly and by identity 793. Rejoice, many-spread vegetation of the Lord, who, seeing you, is comforted. In what way will the youngest correct his path? Always keep Your words (Ps. 119:9). Rejoice, my dearest son and father, son by the power of love, father by dignity, my co-worker and associate, if only you can take into account me, worthless, for I have not done anything good and have not contributed anything to the Church of God. And if [there is something like that] there is, then by God’s mercy and with the help of your example and [mutual] support, many, as it is written, for what was given to us, through the intercession of many, gave thanks for us (2 Cor. 1:11). This is a small greeting from me, an insignificant one. And you, sacred head, building on a good foundation, make yourself into the house of God, ready to [suffer] to the point of blood for confessing Christ. Prayerfully always wish the same for me, so that because of my sins I will not be excommunicated from your sacred trinity, as well as from other fathers of equal honor to us. After all, there is more than bowing the knee to Baal (1 Kings 19:18). 232. To the monk Philip 794 (366) We became aware, spiritual child, of what happened to you. What exactly? After you openly declared before God and the chosen Angels in the presence of the steward and the brethren that you are our child, and ranked yourself among the others, after the dormition of your father according to the flesh, you were elected primate of the local brethren through the mediation of our brother and child Theodulus, sent from the steward and representing our person and the brothers subordinate to him, who jointly contributed to this very thing. We, the humble ones, made this decision, confirming by the power of the Holy Spirit the decree that you should be abbot of the local monastery, as if we ourselves had chosen you and placed you at the head of that brethren, and through you having accepted everyone [under our leadership]. We rejoice in this and consider you our follower and disciple among the [monks] there, a leader of others in the Lord. Keep in mind, child, how you should live, godly and according to the rules, imitating our brotherhood and following all the commandments of God. And since now the preservation of Orthodoxy is especially required, then take care of yourself, child, completely avoiding communication with heretics. Be prepared for all sorrow and oppression for Christ, for Whom the war of persecution is going on everywhere. Courageously withstand the attacks of the enemies of the faith, do not fall, do not betray the truth, so as not to betray Christ. If you need to undergo persecution, accept it joyfully, for it is good to be a wanderer with Christ. If circumstances require further [deeds], give your body for scourging and blood as a testimony for Christ. At the same time, encourage your subordinates to the same suffering, teaching, admonishing, begging, strengthening, arming, like a good advanced warrior of Christ; on this wonderful journey of yours, please God, who has called you to His service; (367) do not give in to addiction to earthly things, for everything is transitory and alien to us. For all [people] are sojourners and wanderers. Where is the one who gave birth to you? Didn't he leave? Didn't he leave everything, taking with him only the burden of his deeds, good or bad? If you manage to live like this, then the spirit of my humility is with you. I acknowledge that you are my honest brother, my own child, taking part in our brotherhood, or rather, in the destiny of the saints. You have received [in management] the flock of Christ, watch, feed, work like Jacob (Gen. 31:40), both in the cold of the mental night and in the heat of the day, strengthening the weak, bringing back the lost, binding up the broken (cf. Ezekiel 34:5), driving away spiritual predators with prayers, in all cases being an example of good deeds, in order to make yourself an acceptable shepherd worthy of the Heavenly Kingdom. Pray for us too, so that we will walk, fulfilling what we teach according to the commandment of God. Be healthy, husband. 233. To curator Konstantin 795 Konstantin I was prompted to write to you, virtuous man, by the good news about you, most honest, that reached my ears. Which one? And the fact that, in addition to your other virtues, which you possess by the grace of God, you maintain gentleness, preserving the Orthodox faith, like a treasure, in the secret of your honest soul and moving away from communication with heretics. I brought great thanks to God for the fact that the laity, along with the monks, are trying to please the Lord, avoiding the abyss of heresy. Indeed, brother, this is the abyss and the snare of the devil. Communication with heretics separates one who has fallen [into this network] from Christ and takes him far from the flock of the Lord. As is the difference between light and darkness, so is the difference between Orthodox Communion and heretical communion. The first enlightens, the second (368) darkens; one unites with Christ, the other with the devil; one revives the soul, the other kills. The difference between Orthodox Communion and heretical You do well that you strive for the source of life, and do not draw from the deadly cup of wickedness, the end of which is eternal destruction. I consider you quite blessed. But see that as you began, so finish [your life] by the power of Christ, for He will receive you into His kingdom and into glory for a good end. Brother of the same faith, pray for us sinners too. My beloved child, brother and father! Having received a letter from your holiness, I glorified our Good God for the fact that you have humility, and strong faith, and ardent zeal, and complacency in patience, and wisdom in words, which the son of perdition and the foolish creature could not resist. Thanks be to God, who has given you an openly speaking mouth and a tongue that defeats heretical talkativeness. And now, my dear son and much-desired father, [you will receive] rewards for [further] exploits, for, as I have learned, you are condemned to torture. I ask [you] to stand, I beg you to take courage, I stretch out my hands in victory, I fall at your feet to reveal the works of God’s power in this weak flesh. Let the executioner refuse the next [torture], defeated by your exploits. Shine among the bishops as a light for me; distinguish yourself among the monks, my life; be crowned with the confessors, my heart and my head. May heaven and earth praise you [God]; may the priests and hierarchs, as well as the monks, glorify Him, each finding in you similar [traits] to decorate their dignity. Let us be in poverty, hungry, melting with thirst, begging, (369) let me add, endure scourging, even if we have our feet in stocks, a knot on our necks, a sword, and finally [ahead] a fire, what is this in comparison with the Kingdom of Heaven, in comparison with the promised benefits?! Is it possible, [on the other hand], that someone who suffers for Christ does not receive help from Christ, Who allows us to be tempted as much (cf. 1 Cor. 10:13) as we can bear? Is it not Christ who kills and gives life? Let us not, brother, lose heart, for it is said: I am confident that neither death nor life, nor angels, nor principalities, nor powers, nor the present, nor the future, nor height, nor depth, nor any other creature, will be able to separate us from the love of God in Christ Jesus our Lord (Rom. 8:38-39). I have such hopes for you. And you, putting aside the praises that you lavish on me undeservedly, pray also for me, for I am the last among all people. 235. To the child Vissarion 796 The image of Christ is Christ Himself I read your letter, child, with pleasure, because from there I learned about your health, patience and consolation. Blessed are you, Vissarion, my child, suffering for Christ, condemned by the wicked to prison; it is your glory and crown. How do you think the Cretans feel when they learn that you are a confessor of Christ? You glorified your family, fatherland, me, unworthy, and, of course, your brothers. Strive in your knowledge of Divine truths, stop the mouths of the heretics who attack you, for the image of Christ is Christ Himself, [of course] not by nature, but by name, for the sake of which it is revered, and vice versa 797. Also to the Mother of God, and to each of the saints. In your patience, gain yourself a reward. Remember me too, a sinner, so that I may achieve perfect salvation. (370) In your letters, child, I liked that you strive and love exactly what I love about the Lord. Therefore, I accept both your previous offer and your later humility. So, child, please God together with brother Lucian. It is indecent and tempting for you to live separately, not only because you are brothers, but also because you are [already] far from me. Is it not enough that, in addition to one, a second separation is [needed]? Oh, what evil! I ask [you], do not [do this], at least in defiance of the devil, who envies your unanimity and inspires enmity or rapprochement [with others], in order to achieve your separation in one way or another. But we, penetrating into his plans, will bring our natural [inclinations] under control and, through humility, will attract the mercy of God to ourselves, so that we will not be separated. So may Christ be with you. Who among the apostles is higher than Peter and John? But John also leaves Peter to speak to the people, and Peter is silent when Paul speaks. After all, they maintained order not so that someone would seize the championship 798, but so that there would be benefit. So you too be imitators of the saints. I am glad that a word comes from you to those who ask, [and not a simple one], but with advice, but unless particularly necessary, do not come into the sight of women, so that while we are taking care of the healing of others, we ourselves will not be amazed and amazed. Meetings [allow] in extreme cases. The tendency to wander (το φιλογύρευτον) is useless and destroys the soul. Keep this in mind and keep yourself safe for me. (371) Again I visit you with a letter, my child Vassian, and greet you in the Lord. Stand, triumph, rejoice that for Christ you were worthy to be in prison, in solitude (εν μονώσει), in grief, in cramped conditions. A little later, towards the end of your exploits, indescribable joy will dawn on you. Therefore, humble yourself, child, strengthen yourself in the Lord, thinking about the eternal reward, for you will triumph forever. Look how the devil plots for everyone, seeking our destruction in order to cause us to stumble and darken our minds. Don't give in to him. Stay awake even in prison, for here he is especially hardened when we are alone and no one entertains us in all directions. Resort to handicrafts, reading, poetry, prayer, heavenly meditations, so that he does not defeat you, catching you idle and unoccupied. The more often he throws arrows at you, the more you strengthen yourself in the fear of God. We will not give in to him under any circumstances. Salvation is a great thing, but this also requires great feats. Until then, may your past be forgiven. Now I have begun, say also you, this is the betrayal of the right hand of the Most High (Ps. 76:11). Remember my humility. Your brothers who are with me greet you. The Lord is with you. 238. To the children Euodius and John 799 Having received your letter now, my beloved child, I learned with pleasure about your true faith and love, as well as about your noble and sacred zeal that you have for the truth of God, being ready to endure everything for the sake of God. Blessed be the Lord, who so arranged and prepared. This made me very happy, (372) increased my love for you and [finally] strengthened me. For when you shed your [blood] for Christ, I, who am humble, am strengthened. May the Holy Spirit keep you in this position. (I speak for everyone, because I heard that Brother John, also my beloved child, is with you). For these [words]: for Your sake we are killed all day long (Ps. 43:23) indicate precisely this readiness and disposition. But I ask you, pray for me, the humble one, so that I may accomplish the feat set before us in the Lord, not only visible, but also mental. Your brothers who live with me greet you. Grace [be] with you. Amen. Again I undertake to write to you, my dear child. Your letter, which I received, contained an answer to my previous letters. So I ask: how are you doing? How do you spend your days? I know what is good (I mean, according to God. Could there be anything more pleasant than suffering for the truth?). But for a body, a prison, and a very bad prison, it is quite sad. Besides, I was informed that the bread they serve you is inedible. But what is this in comparison with your unbearable overseer, a military jailer, and not a monk, much less an abbot? However, the time has come to appear both to the people of God and, conversely, to the tares (cf. Matt. 13:25–43). At the adulterous council they covered themselves with sinful excuses. Their present deeds confirmed that they also committed previous [deeds] in wickedness. He who does the will of God will live forever. That's what they did. And you, my beloved child, following the example of the past, are now suffering for Christ, living in prison for Him, (373) alone, but not alone, for Christ is with you and the guardian of your life, the Angel. Please, let us wait for [the Lord], who will prepare for us crowns for patience. Although we are tormented by impatience, let us enjoy hope. Even if we endure the oppression of our needs, let us be inspired by hope. So what? Isn’t God able to invisibly rain down bread or anything else edible? But He makes room for our patience to glorify and rejoice us forever. Yes, child, I pray, endure with courage, passing day after day, and let the length of time not inspire despair in your soul. This world is like a dream. Everything will pass. But he who does the will of God will live forever and will not die. Constantly strengthening your soul with these thoughts, rejoice, for your reward is great in heaven (Matthew 5:12). 240. To the child Dorotheus, another 801 Hello, good Dorotheus! May you have grace [and] mercy from God and the Lord Jesus Christ, who has strengthened you [to surrender yourself] to scourging and wounds for His sake, to imprisonment and exile. Where did you get this benefit from? From the unknown you have become famous, from the unknown you have become famous, from the last among your brothers in the Lord, great and venerable. Do you see how I humbly talk to you? Many older than you strongly desire to receive at least one word from me, and [I wrote] a letter of praise to you. Thus God glorifies those who glorify Him (cf. 1 Samuel 2:30). Praise God, thank Him for doing great and wondrous things for you, so that you are now called His confessor among Christians. Having shone in the Church, you have eclipsed many bishops, abbots, and many ascetics. Keep your calling in mind, see your glory. Do not (374) slack off, do not fall away, strive patiently until death, for [Scripture] says: he who endures to the end will be saved (Matthew 10:22). Watch yourself with all caution, so as not to fall into some shameful passion. Keeping your conscience clean from sin is already a great martyrdom. Constantly cleanse yourself with repentance, tears, prayers, praying for me, a sinner, that I may avoid every evil deed. The brothers around me bow low to you. May God keep you, my beloved child, unharmed in all respects and without damage, so that you can fulfill the task set before you in the Lord. Amen. Good Titus and my good Philo, what a wondrous sight that among many of your brothers you were chosen by God to be His confessors and for this to end up in prison! Of course, [this is] because you loved much and truly believed. So, I thank my God and the Lord, who has created greatness for us. Look, brothers, stand, as I wrote to you earlier, courageously, without timidity, strong, for you are called by God. Glorify Him in your members, do not listen to heretical instructions. Do not bow before the misadventures of prison, remembering the words: through many tribulations we must enter the Kingdom of Heaven (Acts 14:22). Remember me too, a sinner. The brothers who are with me greet you. The Lord [be] with you. Amen. 242. To Nikolai the cook 802 (375) How do you think I can appreciate your parcels and alms, beloved husband? A thousand talents could not have given me greater pleasure, for [your messages] are from an Orthodox person who retains a love for the ancient and is not carried away into communication with heresy. It greatly surprises me how you remain unscorched in the middle of the fire. Of course, according to God’s Providence, you will continue to remain [such] as to bring God a great gift - [the gift of] your own salvation. I was greatly comforted and pleased that you invited [my] letter carrier in a foreign land to participate in a rich meal on a holiday. For this, may the Lord on that day [of Judgment] give you a bed next to Abraham and Isaac (Matthew 8:11) for eternal joy. And again I became the cause of your labors, man of God and sincere [my] friend, thanks to the parcels from you. For this, may the Lord reward you with the heavenly reward that you ask from the Lord and for the sake of which you lead a virginal and reverent life, spending time in churches, being in the works of piety, as an admirer of monasticism, as a sincere [person], living at home [without a way out], like the patriarch Jacob (see Gen. 25:27). I also ask you to adhere to piety and avoid heretical communication, through which we will have boldness (cf. 1 John 5:14) at the Judgment Seat of Christ. Remember us, my dear and dear one, when you say holy prayers. (376) My brother told me that he saw you, dear one, healthy in spirit and patiently maintaining hope. And I glorified our good God, who showed His strength in the weak nature [of women]. Indeed, blessed are you among nuns and [even] among women in general. In these days, when not only women of your image and tonsures, but almost all the monks and abbots of Byzantium are carried away, you, with the other four or more, chose to suffer for Christ, but not to enter into communion with heretics, excommunicating from Christ. For everyone who enters it is separated from Christ, like Judas, and becomes an accomplice of those who betrayed Christ to be crucified. After all, those who humiliate and reject the icon of Christ and, likewise, the Mother of God and each of the saints are [also] persecutors and crucifiers of Christ. Iconoclasts crucified Christ. See, servant of Christ, do not disgrace Him who called you to confess Him. You are the seed of the saints, I’m not talking about your carnal origins, for that too is the same, but I mean the First Martyr Thekla, Fevronia, Eugene, Matrona and the like. I mentioned Matrona, because in her time heresy [was rampant], and since many of the nuns resolutely refused to communicate [with heresy], as you do now, the damned heretics, in a fit of uncontrollable madness, forcibly opened their mouths with their hands and poured in their communion. But what is [done by someone else’s] hand is not [done] voluntarily. So you too will face many temptations for Christ. But we will not bow down in any way. Christ is our helper, even if we are tempted to the point of blood. For the Lord’s sake, pray for us, so that we, sinners, do not fall away from Christ. 245. To John, [Metropolitan] of Chalcedon 804 (377) Having fulfilled the desire that had possessed me for a long time, I, humble, thanked my God. What kind of desire is this? To enter into written communication with your fatherly holiness, to greet you and to inform you of what and how great [my] love [for you] is. This does not mean that it did not exist before, but now, in view of [our] identical suffering for the truth, it has especially intensified. After all, where there is unanimity in faith, there, of course, is a union of love. And where the union of love is, there the main treasure is God, for whom and for whose sake they suffer. But our [suffering] does not deserve mention, because from both points of view it is insignificant. And the [sufferings] of your reverence and those like you are deeds of the greatest glory, for you decided to expose yourself to dangers and endure all kinds of suffering for the sake of piety. After all, how bitter it is that your godliness lies far from the capital, that you daily endure the labors and illnesses associated with exile and worries about the necessities of both body and spirit, moreover, despite bodily soreness and unfamiliarity with them, although [on the other hand] you have sufficiently developed yourself in voluntary labors of asceticism. However, it is good, most steadfast of fathers, that from the whole council [of bishops] the Church first made you an adornment, and now the guardian of her pious dogmas, adorned with the crown of confession. Could it be otherwise, since you suffer for Christ and do not submit to the persecutors of Christ, although it seems otherwise to them? After all, the icon of Christ is Christ in the same way as the image of the Cross is the Cross. I’m not even talking about the icon of the Mother of God or any of the saints, for you yourself know this and can rather initiate and instruct us, the uninitiated and unwise, [in this]. O divine and sacred head! This is terrible wickedness and preparation for the coming of the Antichrist, as it were, his image, although it fights with the image of Christ, [an image] no different from the prototype. That's the nature of what we're talking about. Therefore, the greater the power of wickedness among them, the more magnificent our triumph of confessors, who are absolutely not inferior to the ancient martyrs of Christ. (378) May you also receive their crown, blessed one. Pray for the peace of the Church and that I, insignificant due to the greatest burden of sins that I bear, may not lag behind in following your paths. Be healthy, my dear child Evfimy. I do not cease to remember you in my humble prayers, receiving news of your unfeigned faith and love, how from the very first day you were wonderfully in humility, how on the very day of separation you discovered the properties of your love and the mood of readiness, on the one hand, by coming and bringing me what I needed to the house of the archon who detained me, on the other hand, by making a sea voyage and strengthening in me wonderful hopes regarding the brethren held in military custody in [monastery] Studiysky. By what you did so readily, you proved that you alone judged well, although not without danger. What is this? Because he and all the brethren anathematized the enemy Anthony, who destroyed the holy icons. For this you were scourged along with the other nine 806 who were distinguished by their courage. You have accomplished, child, the feat of a martyr, a warrior of Jesus Christ. Oh, your sublime mind! Oh, the strength of your heart! You were the first to be scourged for Christ and with Christ, and after the blows you rose up bloodied and with torn flesh. You did not let out a pitiful cry, you did not fall on your face, but you uttered the words that everyone repeats: “Do not be afraid, brothers, this means nothing.” Oh, your holy tongue! These words shamed the tormentor and the general thunderstorm, who ordered you to be beaten for this, and inspired your brothers to strive after your example and, most importantly, were pleasing to God, who is preparing for you a crown of righteousness (cf. 2 Tim. 4:8). (379) Only, child, let us fight the good fight to the end (cf. 1 Tim. 6:12). I believe that [God], who revealed this feat for you, is strong to accomplish it. And being in exile, brother, in word and deed help those who were exiled with you. Pray for me, the humble one, so that I can endure everything for the sake of Christ, now persecuted through His holy icon. Your brothers who are with me greet you. The grace of the Lord Jesus Christ be with your spirit. Amen. Okay, okay, Iperechy, my child. You were honored to perform a good deed for the sake of Christ: you were scourged, imprisoned, expelled, and numbered among the confessors of Christ. Where did you get such mercy, this heavenly gift to see your blood shed for Christ and your body tormented by scourging? See, my brother, don’t forget about this good deed; when you take a nap, don’t fall away from God. Please, watch over your salvation so that you can endure to the end. After all, bliss is achieved not only by the beginning, but also by the accomplishment of [feats]. You have experienced the pain of wounds, endure, my child, and the labors of asceticism, driving away from your heart the evil thoughts that prompt a person to commit sin. God is terrible, He is a consuming fire (Deut. 4:24) of His detractors. Let us avoid insolence, this door of sin. Let your home be free from temptations, reverend. At your disposal is a psalm, a song, a prayer. Read, cry. Always remember about death, about the day of Judgment, when everything will appear naked and undisguised. What fear and trembling there will be for a sinner like me, and what joy and joy for the righteous! Yes, child, let us strictly watch ourselves so that we present our treasure, (380) that is, our soul, to God intact and pure. True, it is defiled by evil thoughts, but it is again cleansed through tearful repentance. Pray for me, a sinner, so that I may be completely saved. Your brothers who are with me greet you. Grace be with you. Amen. Rejoice, Aphrodisius, my child, more truly a child of God, for Whom the real struggle is taking place. What happened to you that you so decided to give your flesh to be scourged 807 for Christ, so steadfastly, like adamant, endured numerous ulcers? Rejoice, warrior of Christ! Look what grace has called you to, how you immediately ascended to the heights of virtue, freed from your previous shortcomings. You glorified God, my child, and honored me, a sinner, with your body. Among the brethren, you shone together with your glorious squad, like a morning star, and became a pillar of the Church of Christ. Blessed are you, and good will come to you (Ps. 127:2). But keep in mind that your work has not yet been completed at this moment. You need to be firm to the end in order to receive the crown in this way. Endure the misfortunes of exile with courage. Be ready to even die for the holy icon of Christ. Beware of insolence. Keep an eye out for invisible enemies. Be comforted by hope, be patient in tribulation (cf. Rom. 12:12), and be vigilant in prayer. Pray that together with you I, a sinner, will be saved. Your brothers who are with me greet you. The Lord is with you. (381) Rejoice in the Lord, child Ammon. I kiss you with the lips of my heart. I crown you with praise because you labored well, were scourged for Christ, and easily endured numerous plagues. Oh, that I might be worthy to kiss your flesh, torn to pieces for Christ; if only I, a sinner, could join in your passions 808! And I already share [your] disposition. I am glad that I, a sinner, have such a child, whose blood, together with his brothers and companions, began to testify for the truth of the Church of God, whose exile is the expulsion of heresy (τής ἀσεβείας). You accepted your wounds in an instant and see how they praise you. What will happen at the general Judgment, when those blessed by His Father are accepted into His Heavenly Kingdom? Insolence is the mother of all vices So be brave and stand. There is still a feat ahead, another competition. Don’t stop, as if you’ve already finished your journey. If necessary, we will give ourselves up to imprisonment for the holy icon of Christ. Yes, my child, please, let us not neglect our feat, our exile. It is not the one who just begins that deserves praise, but the one who completes the work of God. We are surrounded daily by mental enemies who shoot arrows of thoughts at us. Don't lose sight of them. Put on the armor of faith, love, hope (cf. 1 Thess. 5:8). I heard that you keep yourself clean from insolence, and I am glad of this, for insolence (ή παρρησία) is the mother of all vices. May God breathe courage into you, child, strengthen you and prepare you for every good deed. Pray for me, a sinner, for my salvation. If your brother in flesh and spirit lives with you, and he is my child, I greet him. Your brothers who are with me greet you. Grace be with you. Amen. (382) Rejoice, child Simeon, called by grace to confess Christ. You see, Christ did not disdain you for your previous apostasy, but deigned that you should be scourged for His sake, subjected to mockery, imprisonment, and finally exile along with brothers like you. What will you give back to the Lord, what will you bring that is of equal value? The only way is if you observe inalienable grace with long-suffering and perfect faith. Therefore, stay awake, be sober in view of the wiles of the devil, so that he does not somehow penetrate, somehow creep up. Avoid the sight of women. Live without changing places. I say this because, as I heard, you left your cell for the purpose of healing. Now, child, is not the time for [treatment], but for martyrdom. Do you want to treat? Heal with your words those who are sick at heart. And it is permissible to treat physically [the sick] only if it is convenient [to do] while living at home and without moving from place to place, and then only for pious men, and not for women. I advise you this out of love. Let your care and spiritual trepidation be subject to the law of the Most High and [accompanied by] manual work, for idleness is the mother of sin. Continue to accept wounds for Christ and even a glorious death, if [the Lord] deigns you to do so. Pray for me, a sinner, so that I may receive complete salvation. The brothers who are with me greet you. May the Lord keep you safe in every way. Grace be with you. Amen. 251. To Presbyter Theophylact 809 A letter, most honest one, reveals your virtues: with its inscription [it reveals] your humility, with its (383) content your strength. Proof of your greatest piety, holy man, is that you were present with the martyrs, sharing their zeal and exploits, that you buried Saint Thaddeus with your own hands. I feel bad for you about the wicked signature. But don't worry. It is already melting and will evaporate as you repent. Endure the grief and the time of binding the 810 priesthood until Christ dawns the spring of Orthodoxy, when you will be glorified for the deeds you are now doing for the sake of Christ, of course, with the receipt of the [appropriate] degree. 252. To the child Vissarion 811 Even if I have not received an answer to my letters, my dear child, for a reason known to the letter-bearer, I am not too lazy to write, although together with my brother Nikolai I am imprisoned under strict supervision. So, rejoice, martyr for the truth, rejoice, confessor of Christ; Rejoice, my pride and that of the Church. You hear the words they say to you! What did excellent obedience, right faith, patience in prison, fearless and courageous firmness, acceptance of scourging, tearing of flesh, shedding of blood, wounds from blows give you? To what heights have they raised you! What have you been transformed into? And you will still rise and become exalted, if only, my holy son, you endure to the end everything that can happen to you. For the Lord said: he who endures to the end will be saved (Matthew 10:22). If you are still subjected to beatings, Christ is [your] helper. Do you not know that the greater the suffering for Christ, the greater the glory and consolation? Endure, my son, solitude, prison, constraint (384) and cowardice. Sigh to Christ, cut off the enemy’s instigations. Take care of the day you are going through and don’t think about tomorrow. Who gave you patience for today will give you patience for tomorrow, if we survive. That's what I wanted to tell you. Do not cease to prayerfully wish the same for us sinners. Peace to you from Christ. I learned the meaning of your letter, my child, and thanked God that you remain unharmed, having escaped from the hands of the persecutors. Be careful in life so as not to be captured again somehow. If this happens, with a strong soul, my child, endure everything for the name of God, looking [at the example] of the brothers who labored and are now laboring. Overcome everything in faith in the strengthening Christ, who called you to sing His praises in the ranks of the elders. Live like a priest, be pious, purifying yourself in order to approach the Pure One in purity. Pray for us too, that our actions will correspond to our words, for I am a sinful man. The Lord is with your spirit. Having received your written explanation, beloved child, I put aside the sadness of my humble soul, (385) sad about what had happened. After all, to fall [even] in words is no small matter. What does the Lord say [about this]? Therefore, everyone who confesses Me before men, him will I also confess before My Father in heaven (Matthew 10:32). And vice versa (see Matthew 10:33). But since this happened, God is merciful and forgives our sins. Having allowed yourself this, fear God and do not go further. Have pity on your soul and on me, the humble one, looking at the laboring brothers. The fallen are pitiful both here and there [on earth and in heaven], unless they bring worthy repentance. You will learn about our affairs from the words of the letter carrier. Pray for our salvation. 255. To Abbot Nikita 813 Even earlier, before receiving the letter, having learned about your affairs from the words of the letter-bearer, reverend, and now having read [about it], I loudly sang to the Lord for the fact that a father is in the assembly of fathers and a luminary in a series of luminaries. After all, it was necessary that someone who had laudably passed [the test of] obedience and achieved the abbess by his lawful life should not end up in the ranks of those carried away by my sins after this age, but as soon as possible cut himself off [from them] with the sword of the spirit (Eph. 6:17) and reveal repentance louder than defeat, ascend to the height of confession of Christ and illuminate the world with the rays of truth. Such are the deeds of your fatherly holiness, which delighted the Orthodox and amazed the opponents, who took a blow from the weapon that they considered theirs. After all, the one who stands is not struck as much as the one who, after falling, rises up by the power of the Lord. But our condition is not at all the way your friendship speaks of it with praise, and friendship, they say, usually brightens up the truth 814. I, humble, am far from anything good. May your propitious (386) prayer help me to become useful in some way and not to lose your part, the share of the saints, in the feat that we are now going through. And the meaning of this feat is clear to your piety: namely, that to strive for the icon of Christ means to struggle for Christ Himself. One is inseparable from the other in both a positive and negative sense. Today's confessors are more worthy than those of the past to hear from the Lord: blessed are those who have not seen and yet have believed (John 20:29). My companion salutes your holiness, and I am the true Arseny ('Αρσένιον), husband (τον ἀρσενα) in the way of thoughts and fiery jealousy, your true son, and my dear brother. 256. To the Silentiary Antiochus 815 Antiochus Your letter is worthy of your piety, for at a time when the majority avoids even greeting us, you yourself write and ask to write to you, expressing dissatisfaction with silence. It is clear whose branch of the golden family, the pious root you are. Therefore I love you and you are a warmly attached friend to me, whom I love, just like your blessed parent. It is amazing how in this winter of unbelief the flower of your virtue did not fade, remaining pure from heretical communication, judging by the way you write; I pray that he will continue to be like this. But it is difficult to avoid this, especially for an official, at a time when almost everyone, out of fear of danger from people and out of disdain for the rejected God, allowed themselves to be carried away. By the Providence of God, be preserved and saved from both one and the other, in all respects most dear to me. (387) Parcels must be accompanied by letters. And you, the best of friends, I would add: of the pious, the strongest, consoled me [with gifts] so abundant and so varied, but you regretted sending a letter, although you could have generously endowed it with from the secret treasures of your heart. But in order not to seem one-sided, we will add the second to the first [that is, we will send a letter along with the return gift]. Do you see how I philosophize in [this] time of philosophy? For wisdom (φιλοσοφία) is a means of avoiding death from heresy, to which God will keep you innocent. For [the benefits] with which you have nourished us, the humble, you will receive eternal benefits as a reward. Adam, where are you? (Gen.3:9) This is God’s voice not only to our forefather, but also to each of those who have fallen away from the Divine commandments. So where are you, child and brother? What glory have we shied away from by covering ourselves with a veil of shame? And I, seeing my own fall in your defeat, groan and cry over you! Alas for me, what have you been subjected to! What happened to you! But arise, for God is the God of the repentant. Turn to this first and last medicine of repentance, confess your iniquity before everyone, so that the Lord will forgive you [the sin of] communicating with wickedness. (388) It is enough to point this out, for I think that you are contrite and very upset. The Lord is near to save the brokenhearted and humble in spirit (Ps. 33:19). I was late with a letter to your piety out of fear of temptations, about which, it seems, I had no information until now. And when I found out more precisely who and what my master is, that he is good and pious, I willingly wrote a letter to thank you, and with good reason, for the fact that you remembered my humility, even without having direct acquaintance with him, and especially at this time, when even apparently close friends turned away out of human fear, not thinking at all about God and the commandments. [This is] because some have ceased to bear the fruit of love, while others have suffered a severe collapse in faith, plunging headlong into the waves of heresy. But it is good, my lord, that you, guided by both (both love and faith), save the ship of your soul, under the influence of the Spirit, heading to the harbor of salvation. Therefore, I glorified my good God, that here too He has not those who have fallen away, but those who confess in secret that He became man through infinite mercy. For those who cannot bear to see the icon of His bodily image openly deny that He took our image (την μορφήν). Hence they are Judaizers, although they pretend that Christ took our nature. After all, anyone who cannot be depicted is not a person, but some kind of miscarriage 818. Is he who has a face indescribable? And if Christ had, in which the deicides spat (Matthew 26:67), it is clear that He is described, that is, depicted. And if He had [a face] and (389) is still indescribable, as it seems impious, it is clear that He is [only] a vision. And thus the Manichaean iconoclasts fall into the impiety of Valentinus 819. May you and everyone else who is close to you in virtue and piety avoid their error. Accept, friend, this small as big, for everything that you sent to my humility, which cannot repay you with anything better. 260. To George, flax merchant 820 Oh, how beautiful is the nature of your soul, a kind and faithful friend, a sincere and God-loving friend, a friend who shares the sufferings and conditions of life. Scripture rightly says (Sir. 6:14) that he who has found himself has acquired a treasure not made of gold, but accumulated with the Holy Spirit. Such are you for us, the humble, visiting one, comforting another, and giving guarantee for another taken into custody. You know what I'm talking about. And what have you not done or said that is appropriate for a God-loving husband and a compassionate person, especially in these days, when a simple friendly greeting is usually of great importance for us. This is what we sinners receive from you, most honest one. And the Lord [may] reward you with His eternal blessings. Therefore, do not be burdened to complete your divine work in the face of God who saves you. (390) I write to your honesty out of duty, for you are a man of God, a true and faithful friend. Such a friend is recognized in misfortune if he is not ashamed of his friendship, but retains signs of love for God and neighbor. And those who [act] differently are crafty and misanthropic, changing their relationships depending on time and circumstances. You yourself know what good you are doing. This is evidenced by our brothers who use it, who greatly burden you, but are also warmly grateful to you for the fact that you have become for them a refuge and nourisher, very obliging and hospitable, not adapting to circumstances, like others, but fearing the One Terrible God, Whom you serve in the person of your brothers. On the day of reward, may He declare that you pleased Him, showed Him hospitality, fed Him (cf. Matt. 25:34-40). With such hopes, rejoice and be glad (cf. Matt. 5:12), man of God, and be sure that with this wonderful deed you are acquiring great wealth, wealth that does not perish, but endures forever for the acquisition of the Kingdom of Heaven. Be healthy in the Lord. I read your letter, beloved child. You complain that during persecution you move from place to place, overwhelmed with fear and anxiety. This goes without saying under the concept of escape, and beyond this there is also a shortage of necessities. But may the Lord’s promise make you glad and ease your suffering: blessed are those who were persecuted for righteousness’ sake, for theirs is the Kingdom of Heaven (Matthew 5:10). Is not this promise able to remove all sorrow and distress? The Son of Man has nowhere to lay his head (Matthew 8:20). See, violence makes you an imitator of God. Those who make effort delight the Kingdom (391) of Heaven (Matthew 11:12). Endure, child, for the sake of Christ, as you have endured before, not only persecution, but also prison. You were a winner in your youth. And is it really true that, having grown in intelligence and age, you will not be more of them? Yes, child, I pray, protect yourself in every possible way in order to be saved, like a chamois from a snare and a bird from a net. Pray for me, a sinner. Only now have I found the time to answer you, beloved child. I'm glad you're healthy. But I don’t like that you went into seclusion, although this did not happen by your will, but because Brother Neil was detained. Please try to get close to one of the brothers, and if possible, a reasonable one. You know that everyone is [threatened] by an enemy and needs mental security. How did you get the idea to go to Abba Leontius? It would also be good if you knew that he is protected from heresy. I would be happy about this, as I previously advised Blessed Theodulus. And since he joined the heretics, giving a subscription and accepting communion, which is why that blessed one retreated from him, then your departure to him meant nothing more than the fact that you became like him and destroyed everything, both obedience and confession of Christ. Stay, my child, in possession of the truth. Do not move from place to place as you have to, unnecessarily. Of course, God, Who said: I will not abandon you, I will despise you (Joshua 1:5), will not despise you if you walk in purity of heart, will cover you, feed you and provide for [you] in every possible way. However, [now] is a time of sadness and one must be patient. Blessed are those who were persecuted for Christ's sake (Matthew 5:10). Let this please you and ease your suffering. But your brother according to the flesh, being himself flesh, desires that you also become flesh. (392) Why do you write to me about such things? Look at your brothers in spirit who strive and strive to imitate them in order to become a crown bearer. May God protect you, my child. Pray for me, a sinner. 264. To the chief physician Evstratiy 822 And before, since I was honored to greet you, I knew about the value of your love, but I did not yet know what it was and how great it was. From our spiritual son Adrian, we heard so much good about you and this message inspired us with such love for you (especially because you stand above heresy, remaining, as in the midst of a flame, not scorched by communication with heretics), that we greatly thanked our good God and intend to appear before your honest face and embrace you from [the whole] heart. So, thanks be to the Lord, who has the elect in Byzantium at this difficult time, when, under the guise of persecution and dishonor of holy icons, Christ is being persecuted with His Mother and servants. After all, the humiliation of an image is an open dishonor of the Image, although the persecutors of Christ do not understand this. Doesn’t anyone who insults the image of the Life-Giving Cross insult the Cross itself? Quite. The same [should be thought] regarding the image, that is, the icon of Christ. But let them be given conversion and an end to their wickedness. And may the Lord keep you and your lady wife, our relative, as they say, safe and sound in all respects for the future. And for the good deeds and hospitality that from the very beginning and until now you have shown your brother the letter carrier 823, who reports a lot of good things about you, may he reward you with abundant rewards. Also because you lost your income by refusing to eat with the leader of wickedness. May the heavenly treasure of spiritual gifts be given to you. 265. To Joseph, brother and archbishop 824 (393) And now I have been honored to learn about your health and spiritual prosperity not only from the venerable letter, but from the oral communication of the good Dionysius, who strengthened my humble soul by describing in detail everything that he saw there with his own eyes, about wanderings, wanderings, peace, grief, water. Rather, leaving this aside, I will begin to talk about what is more worthy of attention, that you serve God, Whom you worship 825 and for whose sake [your] desert life and misadventure, removal from the face, although not from the heart, of us, the humble, and also from the great Church of God subordinate to you. It's all sad. Isn't it? You are greatly loved by both sides, but you are separated from them as if by a sword. But, desired and most holy, you have great hopes in God. Your church, like us, is very proud of you, for you have already endured this once for the truth and now you [still] suffer with Christ. In this, may Divine grace perfect your good deed to receive the crown of righteousness on the day of the righteous Judgment of the Lord. You, father, fear internal invisible enemies more than visible ones, and not without reason, but as a reasonable person, as an experienced and firm warrior. Before them, I, the unfortunate one, am afraid and afraid, for with every breath [penetrates] a fiery arrow (cf. Eph. 6:16). Even in my sleep she does not leave me in the form of dreams, not only in reality. But [in this case] the only protector is the fear of God. Where he is awake, passion fades away. The only protector is the fear of God So, I ask your reverence, constantly protect me with your prayers, so that I can be saved from the snares of the enemy. Should we say that we, the unworthy, turn to the memory of you in every case? Before our salvation, with a contrite heart, we pray to the Lord for your salvation, success and deliverance from all [dangers]. The brothers who are with me respectfully greet your sacred head. I warmly greet the brothers, especially the good Athanasius, who ardently decided in word and deed to suffer for you in the Lord. (394) Receiving your little letter, beloved child, became a very great [event] for me, for it is enough for me to know that you are alive, well and serving your holy archbishop 827 and father. And for the future, my dearest child, be healthy in body and spirit, so that I, the humble one, may rejoice when I hear this. Pray unceasingly for my salvation, as a beloved son, as a flower of virtue, 828 as one who has loved integrity from the beginning. Save yourself. Since I still did not know exactly the place of exile of your fatherly holiness, I did not deign to write [to you], although I had the desire and trembled about it in spirit. And now, when our brother Dionysius, having returned from there, told us that he had seen your reverence, and brought our insignificance a greeting [from you and a notice] where and what the area where you are staying, we, humble ones, were very happy and willingly wrote a letter. After all, we, most venerable one, have long been embraced by love for you and honor you not only as an acquaintance and brother in monasticism, but also as a confessor for Christ, for Whom and for whose sake persecution and exile took place. But thanks be to the Lord, who has shown you at this time to be a pillar and ground of the truth (cf. 1 Timothy 3:15), not shaken by the blows of contrary [winds], but in the strength of the Holy Spirit keeping pure the sacrament of piety. (395) You, of course, know how many [people] and great ones were offended by my sins. Who doesn’t groan with tears over them? In particular, regarding the [abbot] of Midice 829, for the sake of economy, Joseph was carried away by his friends into wickedness against Christ. This, God-wise, is completely intolerable and inconvenient, for whoever, under the guise of good, does evil, falls into deep sin. And that he does something bad and, as it were, uses the name of good as a cover, the divine Vasily testifies to this. Thus, in addition to their own fall, they become the cause of temptation for many others. However, the Midician [abbot], realizing his defeat, confessed his fall and, as I learned, greatly repented, and therefore fled, thereby leaving his disciples and well-minded people a great example of repentance and benefit. Standing by the grace of Christ, with the assistance of the bishops, are those who previously labored for the Lord from among the abbots, namely [the abbots of the monasteries]: Kafar 830, Picridian, Pavlopetrian 831, Agrava 832, Dalmatian 833 and Macarius of Pelekite. So, pray, most desirable father, for the peace of the Church, and then for me, a sinner and the lowest, so that, having been worthy to follow you, I too, together with you, the holy fathers, may come to God. 268. To Abbot John 834 This letter of mine is a response to two messages from your holiness, since I did not have a letter carrier at hand, or rather, because we had a meeting in a vision (δια το φασματικήν), which the one who brought the letter told me about. Thank God that you remain in health, most honest father, (396) enduring the humiliation of Christ, for Whom and for whose sake you are exiled and suffer, deprived of property and removed from loved ones. You are receiving sad information about the lawlessness committed in the monastery, and I know that this news saddens you. And how could it be otherwise? Indeed, among the [monastic property] there is also the work of your hands, the fruit of your labors, property from your parents, fees and donations from many others, for you were the caretaker of the royal property and for this you received a lot of salary and payment in kind, and on the other hand, you yourself are of noble origin, have many relatives and [thanks to all this] richly furnished the monastery. But what [just] don’t you have to put up with, since circumstances have led to it? Be bold, most honest one, for a little later you will receive this too, when the Good God, through sufficient testing, tests, as if by fire, the firmness of our hope in Him, may Christ give you an even better and eternal treasure in heaven for the fact that you have now left everything for His sake, having received eternal glory both in the monastic rank and in the entire Church of God. I ask that your heart not be saddened by the memory and hearing of sad things, for, I remind you, it is written: you have not yet fought to the point of blood, struggling against sin (Heb. 12:4). God is strong, along with the temptation to give the fulfillment of hope. And faith serves as evidence, so that we have in mind both what has come and what is to come (see Heb. 11:1). Therefore, Father, we need patience to receive what God has promised. I have achieved and received the conviction I asked from you in full in the form of confession and agreement with the truth. And I will say, may it be counted towards you as mercy and forgiveness of any sins you have committed. Even the head of the hierarchy was not ashamed to admit this before God and some. But let's move on to our favorites. Where is now the circle of Abba Joseph, who, under the guise of oikonomia, have now fallen into wickedness and broken away not only from us, the humble, but also from the head? Previously, they hypocritically said good things to [him], but it turned out that they were united with him not spiritually, but for human reasons. Having accepted and (397) entered into communication with the enemy and opponent of Christ, they, together with Christ, pushed away our true patriarch. May the Lord see and soon visit His Church, desecrated by a wild boar, of course, propitiated by the prayers of you and all the saints. Do not cease, beloved, to remember me, a sinner, so that I may get rid of every evil work, following you, the confessors of Christ. I am answering your long-ago letter [only] now, and I am responding not to what you wrote, for it does not agree with the duty of obedience, but to what I learned about from rumors. I am threatened with pastoral condemnation, and woe to me, unfortunate one, if I do not instruct to the required extent! For if I knew that I was addressing a person with a word who was not accustomed to obedience, then I would not have dared to even say a word. But since I am addressing someone who is accustomed, I am writing in the presence of God and the Angels as witnesses with the goal of both begging and instructing, and I know that I will speak to those who have ears to hear (cf. Matt. 11:15). Brother Gregory, remember the days past, remember your filial devotion, remember my love, humble indeed, but, as everyone knows, sincere. Remember that the kings and bishops turned out to be powerless to tear us away from each other, although they tried in every possible way, for the union of love is in no way unbreakable. And when this stopped, [suddenly] defeat and separation occurred. Woe to me, unfortunate one! Oh, the devil's trick! How strong you were in matters of obedience, honest, trustworthy, glorious, giving many gifts to those who came! What happened, my child? What has separated you, my heart? Have I not upset you with punishments in order to tame your desires? (398) I admit, [I did it], but for the sake of God and [your] soul. If it was somehow unfair, forgive me. Remember that I, so to speak, violated my nature and violated the order of subordination, with the goal of your peace. On the other hand, I recognize your [merits], I am not ungrateful, my son, that you, having followed Christ through me, were insulted, strangled, imprisoned, and laid down your soul to the point of bleeding. You heard the king's answers. You are familiar with the court dungeons, with the imprisonment in [the monastery of St.] Mamant. You know about the prison life of both of us, about our close mutual intimacy, which kings, priests, and all others marveled at. What then separated us? The fact that when the persecution subsided and the temptation was eliminated, we entered into an agreement with the bishop. Oh, temptation! And what did you want? So that the council takes place, you said, and the cause is eliminated. And who [will] sit and excommunicate? Don't you see that what you are saying is incongruous? On the contrary, the bishop should not have made concessions to the king, nor should his predecessor, under whom great danger threatened, and from whose oikonomia the second [danger] 837 arises. Leave it alone, child. What has happened has passed away, and God is their judge. So, I believe that for my God it is more glorious and decent to reconcile than to oppose a person who is well-meaning and knows the measure of both dignity and opposition. This was proven by the time when the first hierarch, together with many others, received the crown of confession, and although I, humble, opposed the bishop, I nevertheless accepted and accept [communication with him] after he transferred the guilt to the reigning one. And don’t think, brother, that I’m saying this out of arrogance, as if I’m exalting myself or triumphing over your humility. No way. I am ready, if it may be pleasing to God, not only to tell you: “I am a sinner,” but also to obey you. I pray to you, my beloved child, God Himself asks through me, do not become bitter. Know that you bear responsibility for yourself and for my children around you. I pray you, do not [let me] be deceived in my hope for both of you; I also mean my beloved Vasily, to whom I have nothing special to write (399). If you, which will not happen, do not listen, I, humble, declare myself innocent of your blood (cf. Matt. 27:24; Acts 20:26). And you yourself will see, as you know, what punishment and binding from God [follows] for disobedience. 270. To the wife of protospatharia 838 Regretting and fearing that my letter would cause you trouble, my lady, I did not write before. And you, I don’t know how, having met the letter-bearer, filled his hand with money, sending it to our humility for repose. Why have you caused loss to your blessed home? Why are you feeding me so much? But may He who measures everything by measure and weight (Wisdom 11:21) reward you and welcome you into His Kingdom. May He listen to your faith and your offered prayer. May all your sorrow and trembling be quenched and give you a peaceful and tranquil life. Remember us too in your pure and Orthodox service. I hear that you adhere to piety 839. Keep going. 271. To Paschal, Pope (II, 12) 840 To the All-Holy, great luminary, first bishop, our lord, lord, apostolic pope John, Theodosius, (400) Athanasius, John, Theodore, the lowest presbyters and abbots of Kafar, Picridian, Paulopetrian, Eukerian, Studian. Of course, your supreme blessedness already knows what happened to our Church due to our sins. We have become a parable and a proverb among all nations, in the words of Scripture (Ps. 68:12). But perhaps this news [reached you] not completely and not in writing. Therefore, we, the lowest, although constituting the last member of the Body of Christ, when our head is in prison and the highest of the brotherhood are scattered in different places, we can, being close and through intercourse with each other, agreeing in spirit and word, write, although it is bold, the following. Hearken, Apostolic Head, God-exalted shepherd of the sheep of Christ, who has the keys of the Kingdom of Heaven, the stone of faith on which the Catholic Church is erected. For you are Peter, adorning and ruling the throne of Peter. Fierce wolves have invaded the court of the Lord; the gates of hell, as before, attacked her. What is this? Christ is persecuted with his Mother and servants, since the persecution of the image is the persecution of the prototype. Hence the overthrow of the patriarchal head, the expulsion and exile of bishops and priests, monks and nuns, shackles and iron bonds, torture and, finally, death. Oh, that's scary to hear! The venerable icon of our Savior God, Whom even demons fear, was subjected to reproach and humiliation not only in the reigning city, but in all places and cities, altars were destroyed, churches were destroyed, shrines were desecrated, the blood of those who held [Col. 1153] The gospel is shed and is shed, and those who remain are persecuted and put to flight. All pious lips fell silent from fear of death, a nasty and blasphemous tongue was opened, 841 all flesh wavered, not inclining to one side or the other. (401) Oh, it’s cruel to me, as the Scripture says, because I would have gathered sludge in the harvest, and like a fool in deceiving the grapes, I did not sustain the bunch (Mic. 7:1). All this, blessed one, happened to us. Who would not be upset by this, attributing the suffering of his neighbor to himself? Who does not think that these are omens of the coming of the Antichrist, as different from it as the image that is attacked with rage is from the prototype? So, come here from the west, Christ-like one, arise and do not completely reject (Ps. 43:24). Christ our God said to you: and you, having once turned, strengthen your brothers (Luke 22:32). This is the time and place. Help us, assigned to this by God, extend a helping hand as much as possible; you have power from God, because you are first among all, for which you were appointed. Frighten, we ask you, the heretical beasts with the flute of your divine word. Good shepherd, lay down your life for the sheep (cf. John 10:11), we beg you. Let the heavenly kingdom hear that you are collectively anathematized by those who dared to do this and who anathematize our holy fathers. That would be nice To God, joy for the Angels and saints, support for those who waver, support for those who are established, restoration for the fallen, joy for the entire Orthodox Church and for your supremacy, eternal memory, like your ancient predecessors, who, in times like these, having done, at the inspiration of the Spirit, what is now asked of us, sinners, are remembered and blessed. We undoubtedly believe that you, bowed by the mercy of compassion, will accept our humiliated letter, imitating Christ, Who, being the God of all, did not disdain to accept a letter from Abgar and write a response to it. 272. To him (II, 13) 842 (402) To the All-Holy Father, the supreme universal luminary, our lord, lord, apostolic pope John, Theodosius, Athanasius, Theodore, the lowest presbyters and abbots of Kafar, Picridian, Paulopetrian, Studian. The East has visited us from above (Luke 1:78), Christ our God, placing your blessedness in the West as if it were some kind of divinely illuminated lamp for the enlightenment of the celestial Church on the apostolic first throne. We received spiritual light, being kept in the darkness and shadow of death (cf. Luke 1:79) of the wicked heresy, drove away the cloud of despondency and arose to good hopes, having learned from our sent brothers and our fellow servants 843 how and what your holy supremacy, the heretics, did and said [Col. 1156] apocrisiaries 844 like thieves, not even allowing you to see your sacred sight, but rightly rejecting them when they were still far away, and to our misfortunes, according to the news of the letters and stories sent, showing sympathy and godlike compassion for us as our own members. We, humble ones, have truly learned that the actual successor of the supreme of the apostles presides over the Roman Church; We are truly convinced that the Lord has not abandoned our Church, for which, in the misfortunes that befall us, from ancient times and from the beginning there has been one and only help from you, according to the Providence of God. So, you are truly the uncontaminated and genuine source of Orthodoxy from the beginning; you are a quiet haven for the entire Church, removed from every heretical storm; you are God's chosen city of saving refuge. However, (403) it is bold on the part of us, unfortunate and unworthy, to compose praises of your divine name, which was once blessed by divine lips (cf. Matt. 16:17); we need to address our misfortunes. The wicked do not stop doing their usual things with all their zeal and fury, dragging away and throwing into the abyss of heresy all those who fear death. For it is absolutely necessary for those who do not yield to them to undergo a cruel flame of scourging with other torments, so that, unfortunately, little by little [some] of those who [previously] labored weaken. We, the humble and lowest of the members, again both for our sacred head 845 and for the other warring fathers and brothers, dare to intercede and beg that your holy and apostolic soul may comfort us. And firstly, as you do, as we believe, do not stop the God-available prayer for the confirmation and salvation of all (we ask this in your most sacred heart); then, with the help of God, complete what, by the inspiration of the Spirit, you have decided and determined for the benefit of us, the humble, and for the eternal praise of your own virtue. 273. To Vasily, Archimandrite of Rome 846 For one reason I didn’t write earlier. But now I am writing to my beloved and holy father. For with whom else from here can I converse, if not with my acquaintance of old and from the beginning, friend, father, protector, unanimous, like-minded, competitor, and helper, and adviser, and everything that can be said in relation to intimacy, care and protection. [This] is for the sake of God and the virtue with which you have clothed yourself in your divine life. In the first of God's churches you shine as truly beloved and outstanding in your merits. From there you, as it were, scatter rays (404) to the ends of the earth with the power of your everywhere glorified god-name and your name, truly royal (βασιλείου) 847. Such and so great are you, man of God and kind father. The reason why we wrote and again sent our faithful son Euthymian is nothing other than the same thing that was [spoken about] in the previous letters brought by Dionysius and this same Euthymian, my most sincere and beloved sons. Although they did not bring us written answers, but with your words and the words of Saint Methodius and the letter of the most God-loving Bishop of Monovasia 848 they sufficiently inspired our humble hearts, communicating what was good and completely pleasing to God and worthy of a truly apostolic soul, which was said with sympathy and in imitation of Christ, and according to the inspiration of the Spirit and according to the tradition of the fathers, was confirmed by the Holy Apostolic father. And we, humble ones, strongly desired this very thing, so that through the medium of the primal and God-given power 849 and through the influence of the ruler of your state (χα& υμας οικουμένης) 850 help would be provided [to us]. But until now we have not dared to ask for this highest good. But since, by the wave of the finger of God, this thought arose in the sacred heart, then circumstances lead to this, and we, the unworthy, pray for the fulfillment of this, and first of all (may it be) for the glory of God, which may serve the greatest benefit of His Church. Just as there is one Lord, one faith, one God (cf. Eph. 4:5), so, of course, there is one Church, although it is headed by you. Therefore, my lords, by caring for us, you provide for yourselves, for [Scripture] says: that all members should equally care for each other. Therefore, if one member suffers, all members suffer with it; If one member is glorified, all members rejoice with it (1 Cor. 12:25-26) for the glory of your saints. We sinners remind [you of this], but in no case do we instruct. This comes, according to God's determination, from the most blessed apostolic father. Apart from you, an excellent co-worker and worthy adviser and in all respects [true to the spirit of] apostolate, who could join and contribute and strenuously desire the fulfillment of divine needs? (405) As before under previous circumstances, you, together with the apostolic head of the Church of Christ, appeared to those who were zealous for God, as the defender and patron of the truth. I pray to your holy soul to create a memory of me, a sinner in all respects, so that I may be saved in some way. 274. To John, Bishop of Monovasia, and Abbot Methodius 851, and Abbot Methodius To my venerable and spiritual fathers John, the most God-loving Bishop of Monovasia, and Methodius, the most reverent abbot, Theodore, sinful monk and abbot of Studium. Your caring holiness made a good decision, leaving this choking storm and heading to the calm haven [church], the first among all churches, thereby ensuring not only your own affairs, but by Divine inspiration having in mind the general benefit, which deserves the highest praise. This was shown both by your sacred letter and by the lips of our beloved sons who returned. But blessed is God, who instilled the idea, and gave the means, and helped you to be well received there, although you fled one before the other, as if to the God-bearing tomb (cf. John 20:4). And both are messengers of joy, in relation to whom the guard of the heretics was unsuccessful and [thanks to whom] our request, the humble, more definitely reached the ears of the apostolic father, and both of you sealed what, with the wave of the finger of God, was decided in the heart of the apostle. How honorable is your voyage, how glorious is the feat you accomplished here and made your virtue louder, as if a common salvation had been accomplished by two men. Not a confessional of thorns, but a song [praise] crown of God-woven roses [befits] you imitator and even, I will say, the same name with the Forerunner and true (406) Methodius, for your act is, as it were, a useful path (μέθοδος) of virtue for the Church of Christ. And what still remains ahead, you yourselves, the wise ones, know, even if we remain silent. May God, who through you began a good and so saving work for His Church, bring it to the end. Therefore, we remind and ask you to do what we are sure you are, of course, doing. Do not stop turning and praying until what is divinely instilled in the holy primate is completed. For this purpose, we sent Euthymian, our beloved son, so that he would also be an accurate messenger of everything that was happening here. Deign to greet all competitors and saints, and especially my most venerable archimandrite 852. For our part, we, where possible, will try to report good news about you and greet [on your behalf] whoever is decent. 275. To the Pope 853 of Alexandria (II, 14) 854 [Col. 1156] To the Most Holy Father of Fathers, the luminary of luminaries, my lord, lord, most blessed Pope of Alexandria Theodore, the lowest presbyter and abbot of Studium. It is the greatest gift to my humility and the object of my highest desire to be worthy of entering into a written conversation with your apostolic head, not only because of the insignificance of my smallness, which is not able to write to equals, much less to such a great and divine head, but also because of the [difficulty] of the path at such a distance, especially made difficult by pagan obstacles 855. However, by the good will of the Most Good God, this was granted to me for two reasons: firstly, to fulfill my long-standing desire, [Col. 1157] sinner, mentally touch your sacred feet, for otherwise it was impossible (407) to fulfill this desire; and secondly, what is even more urgently needed in order to make more known to your most divine head, as the compassionate member of the entire Body of the Church, the disasters that happened here, which, as I think, were revealed in the extreme reaches of the universe due to the importance of this evil. Persecution has befallen us, most blessed one, and the most severe of persecutions. Once Ahab, looking for the prophet Elijah, they say, burned out all the places, and this fire expressed the wrath of the wicked (1 Kings 18); and now Akhaavit, according to his rank and heart, not only Elijah depicted, but also his Lord Jesus Christ, our Lord and God, the Mother of God and all the saints, carefully searches and, having found, destroys with great fury in every subject city and village. Therefore, the altars were destroyed to the ground, the churches of the Lord were devastated both in homes and in public places, and in men's and women's monasteries, ancient and recently erected. A pitiful sight! Like disfigured people, some kind of monsters, this is how the churches of God appear in appearance, deprived of their decoration and standing ugly. Who has heard or seen this in previous wicked deeds? Probably the Arab who oppresses you is more bashful and more Christ-loving in this regard. But our Tabeel is not like that (Is. 7:6). Have mercy, O Lord, and do not completely give Your inheritance to reproach (Joel 2:17). He burns the images inscribed on the boards and on the sacred offerings, and he ridicules, disgraces, and condemns the scrolls that mention them as worthless things, as ungodly, which, however, are God-loving and saving for the world. Oh, who will not shed tears at this, who will not sigh from the depths of his heart? The paths of Zion weep, for there are none who walk piously upon them (Lamentations 1:4); and everything turned aside, and there was obscenity (Ps. 53:4). Seemingly hierarchs and priests, monks and communal brethren, people of every gender and every age, some suffered a complete collapse in faith, while others, if they did not drown in their thoughts, then, having entered into communication with heretics out of fear of death, are partly exposed to the same danger. However, there are still some who have not bowed the knee to Baal (1 Kings 19:18), and there are as many of them as are numbered by the Lord: first of all (408) of us, our sacred head 856, who has the same rank with your perfection, the hierarchs and priests of the Lord, monks and nuns, of whom some experienced ridicule and scourging, others chains and imprisonment as a guard, eating bread and water in moderation; others are sent into exile, others remain in deserts, mountains, caves and gorges of the earth (cf. Heb. 11:38), and some, having suffered scourging, have already moved to the Lord as martyrs. There are also those who, having been put in a sack, were thrown into the sea at night, as it became known from those who saw this. [Col. 1160] What else? Our holy fathers are anathematized; the wicked are glorified, children are brought up in wicked teaching according to the book given to the teachers 857; There is no refuge for the body of the inhabitants anywhere, it is impossible to utter a single pious word, the trap is close, so that the husband fears his wife; informers and those who write down what was said were hired by the emperor precisely for this purpose [to find out] whether anyone is saying anything displeasing to Caesar, or is avoiding communication with wickedness, or has a book containing any legends about icons, or the icon itself, is not accepting someone who has been expelled, or is serving as a prisoner for the sake of the Lord; and if he is convicted of this, he is immediately seized, scourged, expelled, so that the masters bow down to the slaves out of fear of denunciation. We can be told that at this time there is no prince, nor prophet, nor leader, nor place to devour before the Lord and find mercy (Dan. 3:38-39). Therefore, we, the unworthy, proclaim this to your holy soul, as if from the lips of all who defend the truth, calling you to intercession and compassion for us. For we are confident that if it is impossible to help otherwise, then with the help of prayers you will bring us great benefit in the most difficult circumstances, gaining the favor of God. And so that you may know in part what the wicked teaching of the godless is, I have enclosed this in the notebooks with the letter. (409) I, ignorant, undertook to refute this at the insistence of the pious. I ask you to consider this with your divine wisdom, correct what is insufficient, forgive my mistakes and not leave me as a remembrance in your godly prayers as an indecent son 858. 276. To the Patriarch of Jerusalem 859 (II, 15) To the All-Holy Father of Fathers, the luminary of luminaries, my lord, lord, Patriarch of Jerusalem Theodore, the lowest presbyter and abbot of Studium. Who will tell Abraham that Sarah feeds the child with milk? speaks the Sacred Word in one place (Gen. 21:7). And to me, unworthy, who could say that my humble letter will reach the sacred hands of your most blessed apostolic head? However, I believe that this will come true; for not out of an insane desire, but for a necessary reason, I, a sinner, dared to send the letter, and together to send the bearer of the letter, the beloved brother Dionysius, faithful and able to tell on his own behalf what was missing in the letter. So, absent in body, but present in spirit, I, humble, firstly, embrace your feet that walk in a godly manner, for this is a blessing and sanctification for me; then, as if according to your instructions, I go to the sacred places: I fall down to the divine earth, on which the Divine feet walked, to the Life-giving Tomb, [Col. 1161] in which the all-holy body of God and our Savior Jesus Christ was laid, at the place of holy Golgotha, on which the Lord of glory was crucified (cf. 1 Cor. 2:8). I move on to other places: I look at Holy Bethlehem 860; I worship the divine manger (410) more than the golden mill, in which not manna, but the Bread of Life (John 6:35) was laid; I see the holy mountain, where the Divine Transfiguration took place; the Mount of Olives, from which the Lord of all ascended into heaven; Holy Gethsemane, in which is the tomb of our Most Honorable Lady Theotokos; both so that I don’t spread the speech too much. Oh, how sanctification is imparted from mere recollection! Oh, how many and how terrible shrines your blessedness is the head of! You are the first of the patriarchs, although you are considered the fifth in number. For where the Bishop of souls and the Bishop of all was born, and performed all Divine deeds, and suffered, and was buried, and was resurrected, and lived, and ascended, there, without a doubt, is the highest dignity of all. However, I dared to say this out of love and reverence, and now I will turn to another story. Persecution has befallen us, most blessed, and is similar to pagan persecution. For Satan, sensing that the blessed hope and the appearance of the glory of the great God and our Savior Jesus Christ is already at the door (Titus 2:13), kindles a greater flame of heresies, a sign of the coming of the Antichrist. What is this? The wickedness that once arose under Leo and Constantine and raged much, but was overthrown by Divine punishment, was now again resumed by the emperor of the same name and the same name for wickedness 861, and in such a way that it eclipsed their fury. He pursues the Christ depicted in the icon with His Mother and servants and, wherever he finds him, he destroys and burns. Therefore, the altars were destroyed to the ground, the sacred churches were defaced, the sacred vessels were burned, not a single part of the kingdom under his control was left without destruction. If anyone is in any way convicted of hiding a venerable icon or a book containing any legend about it, he is immediately seized, tormented with whips and subjected to any other calamity. Hence the fear, trembling and horror in every person, so that brother does not want to talk (411) with brother and friend turns away from each other. A council was convened, which confirmed the former wickedness and pronounced an anathema on the Orthodox 862. The priests did not seek the Lord (Jer. 10:21), but confirmed what was pleasing to Ahab, turning away from all the indecent things that happened (Ps. 52:3, 4), except for a very few. Who? Bishops and abbots, monks and nuns and, by the grace of God, our supreme bishop himself, 863 of whom some were scourged, others were sent into exile, others were imprisoned, and some through these torments moved to the Lord, receiving a victorious crown for the struggle. What can we say about blasphemy? The venerable and [Col. 1164] terrible icon of Christ, like an abomination of desolation (cf. Matt. 24:15), like an idol of error; so is every other icon of the Lady and saints. Now, they say, faith has become pure and immaculate; Now, they say, the Lord has spoken peace on His people, and on His saints, and on those who turn their hearts to Him (Ps. 84:9), as if there had been no peace since the time when Christ said: Peace I leave with you, My peace I give to you (John 14:27), until now His Church has been defiled, about which St. Paul says that it has no spot, or blemish, or anything like that, but is holy and blameless (Eph.5:27). Some suffered complete shipwreck in their faith; others, even if they have not drowned in thoughts, nevertheless themselves perish through communication with heresy; for even those who think Orthodoxy due to the duration of persecution waver in the truth, just as those who are darkened by the troubles of the sea due to their inexperience in sailing. Everything about us is miserable and worthy of tears. Devotees are prohibited from ancient chants in which anything about icons is sung; on the contrary, new ones are sung with clearly expressed ungodly teachings, taught to children by teachers. The most godless perversion of all. We have become, more precisely, like Sodom and Gomorrah because of our sins (Isa. 1:9), and the storm of heresy rises more and more every day, and the one who would awaken Christ our God to tame this fierce sea is not found (cf. Mark 4:38). (412) Be thou, most blessed, one of the twelve apostles for us: arouse the unsleeping Eye, resting with a wise purpose, for we are completely perishing. If there is any other means of help for healing the infirm, then you, as an experienced one, hurry up. So we ask, His Holiness, we convince, we beg. We are your members, for all the faithful are the body of Christ, and individually members (1 Cor. 12:27). Inspire our other holy fathers to give an intercessory hand, so that through many persons mercy may be shown to us from God. For this purpose the letter was written, and the bearer of the letter was sent at the desire of everyone, although only we, the lowest, replenish their countenance. And so that your supremacy may know in part what the teaching of the godless is, I have enclosed this in the notebooks with the letter. I, ignorant, undertook to refute it at the insistence of others. I ask you to consider this with your divine wisdom, correct what is insufficient and forgive my mistakes; Also, equip our brother’s co-servant to deliver the letters we sent to other saints and then, by the grace of God, on the way back here. To the venerable, beloved and spiritual father of mine, Mr. Abbot of the famous Lavra of our blessed holy father Savva [Col. 1165] and to my venerable fathers Theodore, the lowest presbyter and abbot of Studium. (413) Great joy and great honor for me, unworthy, that I was honored to send my humiliated letter to a holy place, to the monastery of the venerables of your longed-for patronymic. Since it was impossible for me to physically appear at your feet and see the sacred land, your sacred fence, which I, humble, honor as the city of God, the Good God deigned to fulfill the desire of me, a sinner, with a written visit. So, as I am present before your feet, I embrace you with holy love and worship the divine platform in which is kept the chosen vessel of God, the light of the monastics, the lamp of the universe, the one who drowned the mental Pharaoh, the teacher of the holy people, the owner of the holy land, the dispenser of the Divine abodes. I also greet other venerable graves, in which the sacred bodies of the saints are located. They have a wealth of virtues and are like God-bright stars in the night of real life. I contemplate the place where the pillar of fire appeared to the pillar of virtues, where there is a victorious struggle with invisible enemies, acts of miracles, both of which shine at times with the actions of the Spirit. Oh, how many things the desire prompts me to say! But the measure holds so that the letter does not go beyond the limits. Oh, how many signs and monuments of good deeds do you have, which at the very sight [of them] can dispose the soul to excel in virtue! However, let this be the first part of the speech, although it does not satisfy the desire; I’ll move on to another deplorable one, and not a joyful one, about which I also expressed the first one. The wrath of God has befallen us, most holy fathers, because of the increase of lawlessness, because of the cooling of love, as the Lord said (Matthew 24:12), persecution similar to the pagans, extremely cruel. Our archpastor was expelled from the courtyard, the sheep of Christ were scattered; Fierce wolves invaded the flock, and the solitary marvel devoured it (Ps. 79:14). What is this? Here again the venerable icon of God and our Savior Jesus Christ, (414) the Mother of God, and every saint was dishonored. Therefore, the shepherds seduced, not only the Lord, I will say in the words of the prophet, not seeking (Jer. 10:21), this wickedness would be less, but also gathering in the Jews against the Lord and against His Christ (Ps. 2:2), rejecting His holy icon, His Mother and servants. Therefore, the holy altars were destroyed, the churches of the Lord were destroyed in every city and village of the local power, presenting an object of lamentation for the spectators, having lost their decoration, their divine beauty. Therefore the sacred vessels were melted down and the divine garments [Col. 1168] was put on fire along with the images inscribed on the boards and books in which something was said about icons. Therefore, the great sacrament of the Economy is ridiculed and called an abomination, with trembling I say this likeness of Christ, saving the world, or, better, Christ Himself with the Mother and servants, since both in honor and in name they are the same, both image and prototype. Therefore, there are inquiries and searches for every person and in every home, and fears and threats, so that any icon, not just everything, does not remain untouchable by heresy. Therefore, priests commit lawlessness and monks, having renounced monasticism, rush against those bearing the same title as them, students against abbots, receiving chairmanship as a reward for apostasy; and whoever rages more against Christ is awarded greater honors. Therefore, scourging, chains, imprisonment, hunger, exile, death for the champions of truth. Neither the bishops are respected by the wicked, nor gray hairs arouse their pity, nor deeds of piety, nor anything else worthy of mercy. One law is the will of Caesar, and one effort to catch everyone there. Deserts hide those who escaped, rocks and caves hide those who escaped. Oh, how we have become like the tawny owl of the desert (Ps. 101:7)! Oh, how we are sacrificed to the teeth of the wicked! I leave out a lot more out of disgust. But take pity on us, most compassionate ones, as you form one body with us; Extend your hand in prayer as you love brothers. Our circumstances are worse than those there, (415) caused by the barbarians. Like Sodom they were like the dead, and like Gomorrah they were like the dead (Is. 1:9). Therefore, we, the humble ones, appeal to your holiness, as if with the same lips of all the brothers who are also suffering, for we know how much your righteous prayer can be strengthened (James 5:16), so that through your prayers the action of the heretical sword will cease and the Lord will establish peaceful Orthodoxy in our church. And so that you, most honest ones, may know in part what the wicked teaching of the godless is, I have attached this to the letter in notebooks. I, ignorant, undertook to refute their teaching at the insistence of the pious. I ask you to consider this with your divine wisdom, correct what is insufficient and forgive my mistakes; also, do not leave me as a memorial in your godly prayers and consider me the last of all members in your holy church 864. 278. To the Lavra of St. Chariton (II, 17) 865 To my venerable, beloved and spiritual father, lord abbot of the greatest monastery of the blessed holy father [Col. 1169] of our Chariton and to my venerable fathers Theodore, the lowest presbyter and abbot of Studium. Since, beyond expectation, a convenient opportunity for writing presented itself, I exclaim in surprise: how come I (Luke 1:43) that I, insignificant, was worthy to send a letter to you, my holy fathers? When the most severe persecution befell us for our sins, about which rumor, of course, reached you, I, humble, thought and found out how and through what kind of person I could mourn before you, the saints, the disasters that happened to us, not for anything other than (416) only to arouse compassion in your holy souls, so that you would help us with your prayers, as those who know how, without doubts, to have compassion according to the apostolic teaching, for we are all the body of Christ, and individually members (1 Cor. 12:27). And when I was already thinking about this, a letter carrier suddenly appeared, who had come from those countries, and, moreover, my son in spirit and very faithful. How could I, a sinner, not be amazed at this discovery? How can I not express just gratitude to the Lord my God? But before I express the regrettable, I, humble, will reveal my affection towards you. Rejoice, most blessed fathers, inhabitants of the holy land, golden race 866, most experienced in faith and tamers of passions; Rejoice, glorious community of Christ, workers of the Lord’s commandments, imitating the divine life of heavenly life; Rejoice, chosen city of God, for the Lord is among you, whom you honor as a guide to good works. I would like to personally visit your divine fence and touch your sacred feet, look at the holy church, bow to the divine platform, examine everything where Saint Chariton, according to his name, filled with God, 867 labored as a martyr and hermit, where his sacred body is kept, a true treasure of virtues, a citizen of the desert and the luminary of the universe, whose precious seed did not become scarce and will become scarce until the end of the age. Oh, if only I could see this and embrace this earth, as if it were animated! Oh, if only I could reach the other receptacles of the saints, in order to be sanctified by just seeing them! However, having mentioned this briefly, I will now describe what is filled with sorrow. The king has risen, says the Holy Scripture in one place, who did not know Joseph (Ex. 1:8). Our Pharaoh 868 is exactly like this, not knowing Joseph, but denying the Lord who redeemed him. For it is obvious that whoever rejects His icon rejects Him Himself. So he rejected both the Mother of God and all the saints. For, (417) being by his very nature inclined to apostasy, he did not suffer, so as not to reject all the members along with the Head, so that only his image would show off, according to the invention of Nebuchadnezzar (see Dan. 3: 5; 6: 7). Hence the devastation of all the churches of God, when everywhere [Col. 1172] every venerable icon; hence the burning of sacred offerings on which there was an icon, and books that said something about it; hence the requirement of ungodly handwritten signatures and attraction to the ungodly society through many interrogations and searches, so that not a single person remains uncaught. For one of two things is necessary: ​​either to worship the “golden image”, or to undergo the cruel flame of torment. However, it is easy to count those who remained adamant. Who are they? Our sacred patriarch, hierarchs and priests, monks and nuns. For the adulterous gaze was not ashamed to direct the whips at them. Can I depict in detail the sorrows, imprisonment, bonds, exhaustion by hunger, exile, executions, murders? For we have experienced this too: flight through the mountains, hiding in caves and abysses of the earth. Obadiah the prophet, while still Ahab's chief when Jezebel was committing murders, hid the sons of the prophets, as they say, fifty in two dens, and fed them (1 Kings 18:4). But here, if anyone is convicted of concealing only one thing, he is exposed to great danger, even if in secret withdrawal from wicked society or in keeping an icon or book containing something about it. The lips of the inwardly pious are silent; a blasphemous tongue was revealed; the great mystery of the Economy is ridiculed. Now, they say, the Lord has spoken peace on His people, and on His saints, and on those who turn their hearts to Him (Ps. 84:9), He who at the beginning said to His disciples: peace I leave with you, My peace I give to you (John 14:27). Now, they say, the idols of pagan polytheism have been cast out, while the apostle cried from ancient times: an idol is nothing in the world (1 Cor. 8:4). Now, they say, the Church has been cleansed, which from ancient times the same Apostle called not having spot, or wrinkle, or anything like that, but that it should be holy and blameless (Eph. 5:27). Now, they say, light has shone for Christians who were in the darkness of ignorance, while Christ said to them from ancient times (418) and from the beginning: I have come into the world as light, so that whoever believes in Me should not remain in darkness (John 12:46). You see, holy brethren, the falling away that must first come, as the apostle says (2 Thess. 2:3). Already before our eyes we see the omens of the Antichrist. We are exhausted, we are exhausted, our skin is running dry (Jer. 6:29), all hope has disappeared, how much depends on a person. But take pity on us, most compassionate ones, as you form one body with us; stretch out your hand of intercession as you love brothers. Our circumstances are worse than those caused by the barbarians there. Like Sodom they were like the dead, and like Gomorrah they were like the dead (Is. 1:9). Therefore, we, the humble ones, appeal to your holiness, as if with the same lips of all the brothers who also suffer, for we know how much your righteous prayer can be strengthened (James 5:16), so that through prayers [Col. 1173] your heretical sword ceased, and the Lord established peaceful Orthodoxy in our church. And so that you, most honest ones, may know in part what the wicked teaching of the godless is, I have enclosed this in my notebooks with the letter. I, ignorant, undertook to refute their teaching, at the insistence of the pious. I ask you to consider this with your divine wisdom, correct what is insufficient and forgive my mistakes; also do not leave me as a memorial in your godly prayers and consider me the last of all members of your holy church 869. 279. To the monks Isaac and Arseny 871 living in the holy city 871 Having succeeded in sending one of our beloved brothers 872 to the Holy Land, we, the humble ones, lovingly greet every father living there, not to mention you, most holy fathers, for your closeness in a short time implanted in (419) our humble heart such love that wonderful memories of it do not cease due to the generally high qualities of your way of addressing and words. For where there is humility, there is every good deed. Fragrant with this virtue, your holy duo not only then, but even to this day, envelops us with the fragrance of sanctification. You turned out to be so worthy of praise, more than all [others] who came to us from the East, leaving us, who love you, with good memories. What is the purpose of his brother’s embassy, ​​he will tell you himself. I think that it is not unknown to you, because even when you were in Byzantium, this issue was discussed. Namely, the sovereign kindled a heretical flame against the holy icons, so that he burned the entire Church and destroyed almost all the people who submitted to wickedness. But he became like Ahab or Nebuchadnezzar, who, having destroyed all the holy images, erected only his own. Those who did not want to bow to him immediately indulged in the fire of torment. I consider it unnecessary to talk about details, because they are contained in letters to your Holiness Patriarch 873, and besides, a brother can report them. I, your humble brother, ask that you, for the love of the Lord, open your merciful heart to the letter-bearer, [help him] reach and worship the holy chapter 874 and in all cases that will concern your brotherly love, for he also has with him letters to other persons, as well as our ignorant composition. So, as brothers and sharers of our humility, and especially as servants of God and defenders of common interests, deign to look at your brother and accept him and assist in every way, so that with God’s help he will be sent to you again. We received your letter sent to us and found out why you did not have time to leave for the West, having left Constantinople. 280. To Abbot Nikita 875 (420) Having learned even earlier about the misfortune that had happened to your holiness due to my sins, I, poor one, groaned a lot, cried a lot, shedding a tear of love and uttering sad lamentations. What is more intolerable than misfortune with a friend? But then, having learned about what followed, by the good pleasure of God, who did not allow your previous exploits to remain in vain, but raised you again to a wonderful struggle, I was inspired and thanked the Lord, who turned sorrow into joy for all the pious. After all, it is very sad to encounter a stumbling block in someone from whom, due to his inherent virtue, he expected victory. But it is good, noble one, for you have won a victory louder than [your] defeat. After [this victory], the Church of God again recognized you as its pupil, enrolling you in the list of its confessors. Such is God’s love for mankind, which bestows blessings on the successful and strengthens the rebels. Woe to bad company or assembly. I am sure that you, my most honest, have been removed from it. I predicted this trick, keeping in mind the previous [cases]. Such is he who rules all 876. Having long since considered violation of the Gospel to be a simple concession and [carrying out] this [opinion] with the help of violence, he even now does not at all consider and openly disastrous communication with heretics, from which [comes] the renunciation of Christ, the Mother of God and all the saints through their icons, catching and catching by his example those who were always firm. And it’s understandable. After all, someone who did not repent after his first wickedness, how could he, through his later exploits, present himself to God as firm and free from wickedness? Therefore, I ask and beseech you, my father, having openly declared the rejection of [evil], committed in many forms, to complete the current divine confession, praying for me, a sinner. 281. To the monk Arseny 877 (421) Having received your letter of love and having understood it, I greatly groaned about the disaster that had occurred, and especially about the fall of those who were considered special people. Your father and my unanimous brother 878 were saved from their fall. Just as before his fall saddened me more than anyone else, so now his uprising greatly rejoiced me. I especially praised, brother, your concern for your mentor. For the heartfelt and passionate words of your conviction are truly signs of the love of a true disciple and the cry of a sincere child. Meeting and joining the anti-Christ heresy and even communicating with it once is spiritual death for the enthusiast. And this is after courageous resistance, and this despite the priestly and abbot degrees. Quite rightly therefore, you, the most intelligent one, burst into tears, with full consciousness you sobbed, in your father’s misfortune seeing bloody clothes, more correctly torn to pieces by a mental beast, speaking approximately like this: the beast devours food (Gen. 37:33), but not Joseph, whom Jacob once mourned and whom his brothers sold to the outside world, cunningly pointing to the tunic (see Gen. 37), but my father [torn] by the humanoid beast Joseph, who was already accustomed to catching those who sympathized with his wickedness, and not oikonomia. He, brother, has led many people to violate the Gospel before. Even now, for denying the icon of Christ, 879, declaring (δογματίσας) communion by oikonomia, he dragged those lawlessly convinced with him into fall. That's how he is. And you, who burst into tears, grabbed your father with both hands and returned him to his previous confession, you are blessed. This is how it really is. Rejoice that he now lives in the Lord, although before he was dead. After all, the Scripture says: he will wound and heal, and on the third day he will raise up (Hos. 6:2-3). Who is this? [The same one] who raised four-day-old Lazarus from the tomb (John 11:43–44) and brought your father to life, as well as my father. (422) Triumph, triumph and weep no more, Martha, that is, to the extent possible, help him in the future. I wrote to him too. 282. To Sergius, ipate of aerikon 880 I would have written to your honor long ago, having been taught not to forget about my duty as a friend, but a change in circumstances made my hand motionless [and instilled in me fear] lest I become disgusted even with close friends who had not changed in a bad direction. The peculiarity of this change is that it moves not forward, but, on the contrary, in the opposite direction. But since the one possessing such virtue does not belong to this kind of people, I convinced myself to start writing. And now, through this pen, I turn to you, my master and exclusively beloved, who has great knowledge and inherited Orthodoxy from his father, who is especially kind to withdraw from society and approach God, who tends to think little about Caesar and those around him. How, friend, I will use a bolder word, did you, being so among those accessible to observation, allow yourself to be carried away? Out of respect for the dignity that envelops you, it is enough to limit yourself to these indications of the subject. But woe, human nature is unstable 881! This is what time [does] to those who, due to the circumstances of the time, change their beliefs, but not to those who are persistent and always have the same attitude towards the same thing. I pray, humble one, that you, although you stand in the very middle of a stormy stream, will be splashed as little as possible by the salty waves of life and keep the tunic of Orthodoxy unsullied and immaculate. 283. To the child Naucratius 882 (423) In a short letter I answer you, beloved child, to your lengthy speeches of praise, which I listened to with great fear. After all, I am not like that, but like one thrown at a crossroads by the deadness of sin, for I have never pleased God either in word or in deed. Through your prayer, may it be given to me from now on to begin to live piously through the acquisition of a new heart, one that hates and abhors truly vile sin and loves the only attractive and amiable virtue, which is God. And you, good child, be sober, doing the work of an evangelist towards everyone through your wonderful ministry. I know that you reach out in all directions and, as God’s steward, take care of many. Do not be afraid, although the sovereign thunders with threats, for God has not given us a spirit of fear, but a spirit of power and love and modesty (2 Tim. 1:7). If the enemies do not listen to signs, do not be surprised, but be patient, for otherwise neither they will come to the fulfillment of their sins, nor God’s people will receive recompense. After all, all the saints received the promises through hope, faith and patience. Therefore, do not ask about the time and duration of the end of the evils; they will then subside when it is useful for us. Therefore, let us run the race that is set before us, looking to Christ, the Author of our faith and Finisher (Heb. 12:1-2), who, propitiated by the corporate prayers of the saints, I am confident, will bring our feat to the end. Greet all the brothers, especially δ, b and λ 883. Those who are with me bow low to you. (424) Although we, beloved child, did not receive your letter through brother Theodulus, who left without your knowledge and as if in a different way, we nevertheless considered it best to write to you, informing you that by Christ’s mercy we are healthy physically. Through your prayers and at the request of my blessed father, may we, the humble ones, be granted spiritual health, for I have no strength either on my own or in my deeds. And God is able to save you and me, whom you treat with love, just as I love you. For who else is glory, joy or desire for me, if not you, and especially you, faithful and amiable, who, after God, provides me with everything in this life? Therefore, I rejoice at your life and successes. I pray to my good God to give you more intelligence in perfect forethought and complete humility, so that I will not be deceived in my hopes and by many in my confidence in you, for you are an example of virtue in the mouths of so many. Look, child, what is your business, [know] that whoever applies reason will add illness (Eccl. 1:18) and that the one who was worthy of praise, be he divine and wise, received the fire of jealousy with great trepidation. Take care of yourself so that both inwardly you can be invincible in the cruel and continuous struggle with the devil, and outwardly through resourcefulness and prudence in all cases. Brother Proterius has already come to us. Through him, of course, if only God allows you to continue your stay there, we will receive letters from you and answer. As the son of peace (εἰρήνης), my child, following the example of Christ, reconcile your brothers. Know that we have everything you need in sufficient quantity. May I be happy in the Lord in you, child, rest my soul with your bodily health. Those who are with me greet [you]. I bow low to my brothers. Grace be with you. (425) When will you stop, child, calling us names with words? How long will you not stop exalting us with praise? I think that you are doing this for two reasons: firstly, drawn by love, which usually, as [Gregory] the Theologian says, largely conceals the truth 885; secondly (which I consider the main thing), with the goal of strengthening my weakened, poor soul with my praises. So, may the Lord help me, not through your lofty words, for they are abundant and excessive, but through your holy prayers, to correct me a little and not completely fall away from imitating those who strive well. I was not a little saddened by your previous sufferings and especially by your bodily illnesses. But what does the apostle say? I rejoice in weaknesses, in insults, in needs: for when I am weak, then I am strong (2 Cor. 12:10). When you are sick, please use medicine, for many need your health, and especially I, the humble one. And regarding secret [illnesses of the soul], may the Physician of souls and bodies strengthen you, just as he strengthens you when we weaken in this continuous struggle of our body of humility, but do not yet lose heart, trying to rise quickly. The resumption of the struggle deserves a crown, not a reproach. May our good God always save you, most honest brother. 286. To Nikephoros, the most holy patriarch (II, 18) 886 I often intended to write to the sacred head of your blessedness, but was restrained either by the thought of my unworthiness, or by my powerlessness in the face of temptation. Now, not paying attention (426) to both and hoping for the Trinity, I, unfortunate one, say the following: Rejoice, true conqueror of wickedness, walking the race of faith on the chariot of virtues; Rejoice, great sun of Orthodoxy, whose confessional rays illuminate the universe; Rejoice, champion of truth, distinguished by the beauty of virtue, like the ancient God-bearing men. You left the high throne for the sake of Him who humbled Himself to death, and death on the cross (Phil. 2:8), left the hierarchal [crowds] of ministers and comforts, you would rather suffer in a confessional manner than to have temporary sinful pleasure (Heb. 11:25). So, not according to them, although among them, you lived, mortifying your members by life in the Lord, and suffered the deprivation of the holy mother, the venerable brethren, in general, having lost absolutely everyone. I’m not talking about your Christ-like griefs, about troubles from emperors, slander, oppression, and perhaps not strangulation. You were taken away with Christ at night, having betrayed yourself, you are exiled and remain in exile somewhere on a hill, a martyr of Christ. But great, all this is for your benefit. Lift your eyes around from the top of the mental mountain and see your children (Is. 60:4), or your sheep, the good shepherd, although divided in body, but united in spirit, scattered in parts throughout almost your entire church and with rays of confession, like stars, shedding the light of Orthodoxy to those in the darkness of heresy; some of them have already been sacrificed to God in perfect warfare, others are fighting, not at all afraid of the present, but strengthened by your godly prayers. This is the glory of your church, this [Col. 1176] display of your martyrdom. Future times, having learned this, will glorify God in you, just as they do now. Much praise belongs to you, who stands up for the icon of Christ. However, forgive me, imitator of God, that I dared to say this out of love, and do not deprive me of your sacred prayer, so that I, the most indecent of all for my sins, may not cease to be your least son. 287. To the child Naucratius 887 (427) Our affairs, my child Naucratius, desired and always desired, boil down to the fact that from exploits [we move] to exploits, from grief to grief. But since this is for the sake of Christ, it is therefore not sad, but very joyful. And we have been given by God to suffer for Christ (Phil. 1:29). Now I rejoice in [my] sufferings for you ( Col. 1:24 ), these are the words of the apostle, which also apply to us, unworthy, for everything is described for our instruction ( 1 Cor. 10:11 ), so that when we find ourselves in similar conditions, we would have saving medicines. As I heard, people plundered the monastery in revenge. But in this regard [one can cite] two [considerations]: one, that God is wise, when he wants, to unite with goodness what is divided by violence; another thing is that for the sake of Christ we must be ready to renounce the Edenic paradise. Moreover, we, and those who plundered [the monastery], and everyone in general are strangers and strangers throughout the whole earth (Ps. 39:13). Enough about this. I'm eager to find out what turn your affairs will take. Ours are already known, and with the help of patience from the Lord we endure oppression from day to day. On the other hand, how did we suffer? The present temporary sufferings are worth nothing in comparison with the glory that will be revealed in us (Rom. 8:18), if only we strive to the end. Therefore, I, poor one, pray that you may receive crowns by always striving for Christ. You too pray to the Lord for us, so that we can somehow get rid of the evil one. Greet your companions brothers. (428) You, beloved child, wrote me a letter worthy of your reverence. And I perked up and thanked my good God that in you hope for me, a sinner, is alive, love is burning, jealousy is strong. Also, I am a little grieved for you, partly touched, and then with fear, so that the above will be preserved, for he who loves diligently punishes (cf. Proverbs 3:12 ;). May you be preserved to me, my dear son, as a son of light (cf. John 12:36) in this dark time of madness against Christ. When you meet with χ, you will learn in detail how, having been scourged with my brother Nicholas 888, I was imprisoned. I would like you to see him in person, where this will be possible for you, because you need to talk verbally. Why are you so isolated, brother? Please don't [do this]. After all, you [two] converge in one place to benefit each other and me, the humble one. Don’t be lazy and constantly remember me in your prayer, so that I please the Lord and get rid of the evil one. Brother Nikolai greets you. The aversion of mothers to their children is something temporary, for immediately, drawn by natural [inclinations], they again turn them to themselves, doubly strengthening their love and giving them all kinds of consolation. What does this introduction tell me? And the fact that you, most revered, for a short time became indignant at us, the humble, again could not resist opening to us in the Lord a heart [full] of habitual compassion. Therefore, as befits a mother, you gave us gifts, explained yourself (429) and showed mercy twice as great as indignation. So, thanks be to God, and to us sinners, who through sorrow gave joy. After all, it is said: who will make me happy if not the one who makes me sad? (2 Cor. 2:2). Although we are unworthy of these words. May [the Lord] grant us you for many [years], so that you both grieve and delight us, and also pray for my salvation, as I do for your holiness. Every time, beloved child, I receive your letter and find [in it an expression] of the true faith and love that you have for God and my humility, I rejoice and glorify my Lord, praying that you will remain in these [feelings] that purify the soul and develop readiness for exploits. Seeing how your brothers are captured, do not think at all that you can escape your persecutors. Therefore, be ready, do not lose heart. God is with you. I say this not so that you behave defiantly, but so that you try not to be carried away and not be unprepared. May God be with you, no matter how He arranges your life. I pray you, child, glorify God in your body and in your spirit (cf. 1 Cor. 6:20). But what you reminded us of is not at all like this: I, a sinner, an unclean one, speak now, not rushing into danger, but with great restraint and caution, without excessive demands, but also without concessions, although those who subjected us to scourging have now firmly imprisoned us with brother Nikolai. Pray, my son, that under the protection of the Lord I will be preserved and ready to endure everything else, no matter what He calls. Greetings brother. Greet brother Sunet (τῳ αδελφῴ Συνετῴ) 890. 291. To the abbot and confessor Theophan 891 (430) A fatherly voice is kind to a son, and vice versa. Therefore, I am writing to you again, for I am your son in the Lord, alas, not reminiscent of a virtuous father. But your confessional suffering is glory to me. A man in old age, in grave illness, unable to get out of bed, experiencing great suffering, expecting death every minute, expelled from the monastery, torn away from the sacred brotherhood, kept in custody, deprived of necessary services! And none of the above will break him because of his love for Christ; he firmly confesses and gives answers to questions. You, blessed father, are a crowned martyr, truly such. How great is your glory, how rich in rewards is your feat! Your involuntary, painful suffering for confessing Christ is imputed to you by God and grateful [admirers] as voluntary. You have confirmed the Orthodox, you have put to shame your opponents, and I will add, those who cover up their sins or weaknesses with decent excuses or some other reasons. But let Christ, the Author of your confession, also be your Finisher (see Heb. 12:2). Prayerfully wish the same for me, your son. If my father, exarch 892, is with you, I greet him, humble one. 292. To the nuns (II, 19) 893 Incorruption of the body; virginity by faith. Having heard the good news of your honor, I, humble, rejoice, especially because you are the blood and spirit of a man of God 894 and a common father. I rejoice even more and glorify God when I learn that you have remained to this day. (431) untainted by association with heretics. Thus, those who have uncorrupted bodies should be virgins by faith. For, O wise ones, adultery is also when one has communion [with adulterers], from which may the Lord, who has enslaved you to Himself through the vow of virginity, keep you untouchable to the end. This is my first word. Why do you require instruction from me, a sinner? You have been taught by God through the grace of Christ. For you both come from pious parents, and are distinguished by knowledge, and by your life you express the teaching of the commandments. If you want something from us, the ignorant, then you need to acquire the fear of God. Having settled in the heart, it shines with light and tames passions. Hence contrition, tears, disgust from the world, desire for heaven; and what good does not come from here? This is the dwelling of God, and where God is there is the source of blessings, peace, joy, love. Therefore, I, humble, exhort you to look not at the examples of those close to you, and especially not at the examples of the feigned behavior of many of the nuns, lukewarm, 895, so to speak, and relaxed, but at the beautiful prototypes whose lives are in your hands, shining with divine love; for the painter also copies the picture 896 not from bad images, but from beautiful ones and distinguished by antiquity. What do you know about them? Detachment from the bonds of addiction. Removal from the sight of men as much as possible, humility, ugly clothes, downcast eyes, ears that avoid hearing useless speeches, lips speaking about Divine objects, exhaustion of the body. Thus they overcame the wisdom of the flesh, for the flesh desires what is contrary to the spirit, as it is written, and the spirit what is contrary to the flesh: they oppose each other, and there is irreconcilable war between them (Gal. 5:17). We must every day, I would say even an hour, courageously arm ourselves against passions with the help of God and together with God, with great feats, defeating the enemy who always thirsts for our destruction, but whose swords do not completely harm those who watch themselves (432) [Col. 1177] carefully. It is absolutely impossible for someone who struggles not to be overcome and defeated in word and thought and in similar ways that do not cause sinful death, but he must quickly begin the struggle again and stand with the proper firmness. For who understands the Fall? (Ps. 19:13). And who can boast that he has a pure soul? He who lives in the Lord is in tribulation, for the path that leads to life is narrow and strait (cf. Matt. 7:14), but the opposite is of the opposite nature. When the end of your exploits comes, then you will know, brides of Christ, what such a life has brought you: you will be lifted up in indescribable joy (1 Peter 1:8) by good angels and enter into a church not made by hands, into the heavenly bridal chamber, to constantly, forever abide with the Lord. It would be possible to say even more, but since, I think, I have exceeded the measure of writing, I will stop my speech here, for which reward me, a sinner, with your holy prayers. I owe to your holy soul, which has long been so devoted to my humility and has given itself hostage not only in body, but also in spirit, to write not with ink or on paper, but, if possible, with blood on the skin. Do not be distrustful, sir, of what I am going to talk about. It is true that your piety has shown me in abundance such benefits and care as neither hierarchs, nor priests, nor monks, nor family, nor almost any of my relatives and friends have discovered. And if your greatness could see my heart, it would be greatly surprised. This [should be judged] this way, and [therefore] I will not stop writing to you, and even after death, perhaps I will invisibly [write] to the invisible. And now I, poor one, (433) pray that you remain safe in body and soul and escape, if not smoke, then at least heretical fire. Pray, my lord, for my humility, so that Christ will complete what he began in us, the unworthy, by delivering us from visible and invisible enemies. 294. To Abbot Macarius (II, 20) 898 [Col. 1177] What are you doing, divine father, humiliating yourself, high in virtue, and elevating in your honorable words me, humiliated by vice, besieged daily by many passions? So, I am your slave and son, more willing to learn than able to teach. However, a good person brings forth good things from the good treasure of his heart (Luke 6:45). Such are you both when they see you and when they read [your letters]. About the Dimitrievsky abbot and students [I will say] that they died; know the tree by its fruits (Luke 6:44) and pray for their repentance, and for me, the unfortunate one, for confirmation against invisible and visible enemies, so that I may be worthy to follow in the footsteps of all the current confessors of Christ, for everyone who opposes is a confessor. Regarding the other two subjects, the following seems to me: a presbyter who has subscribed to wickedness 899 must repent and cry fervently so that his crime is forgiven; but it is impossible to serve, at least without remembering the wicked, but he should be excommunicated from priestly service until the Lord looks and gives the time of the Orthodox Council, at which everyone will be accepted according to their dignity by the Divine Judgment. I advise him, if he has participated in unholy communication, to abstain from Communion of holy things for one or two years. For it is written: You cannot (434) drink the cup of the Lord and the cup of demons; You cannot be participants in the table of the Lord and in the table of demons (1 Cor. 10:21). The same goes for churches. What is the relationship between the church of God and idols? (2 Cor. 6:16). So, 900 heretics should not enter the churches, as the Holy Council commanded us, unless the Orthodox church is somehow completely in the power of a heretic who has not yet served in it, then it is possible to enter, [Col. 1180] and serve the Orthodox. The above is stated without prejudice. So, my father, I think, humble, looking at the examples of the divine fathers. And let your perfection see the best and show it to my eyes. May God keep you healthy and striving, most glorious among the fathers, who also prays for my unworthiness both out of love and according to the commandment of the commandment! 295. To the layman Grigora 901 I read your letter, man of God. Here are your new confessors, I mean the brethren of the housekeeper 902. Continue your holy work, your offering to the Lord. Commit yourself to service. Although this matter is dangerous, God is a deliverer, for He made you a servant of His martyrs, a comforter of confessors, a helper of those who stumbled. As Christ goes through his divine ministry, he walks before you, do not lose heart. I received your dried figs in words, and not in reality due to the conclusion. I sent [them] to the presbyter, and thanks be to God that he, called by God, will serve you. Pray for me, brother and participant in suffering. 296. To the child Naucratius 903 (435) Joyfully I thanked our good God, having learned from your letters, my child and beloved brother, that you live in the Lord and remain unfailingly in the truth of the faith of God. And although I, a sinner, care about everyone, I worry about you, who is exceptionally desirable and honest, not without reason, because you stand above everyone else in the brotherhood and, what is even more important, you walk among the snares of the wicked. But where God and God’s truth are, everything human is powerless. Nothing can ever shake someone so firm in faith, even if the earth is troubled and the mountains are broken into the hearts of the sea, as St. David sings (Ps. 45:3). Therefore, putting aside all wavering, let us run with patience the race that is set before us, looking to Jesus, the author and finisher of our faith (Heb. 12:1-2). May He give us strength and strength to endure suffering for Him to the point of bleeding, that is, to death. And blessed is he who believes that what He has spoken will be fulfilled. Time does not allow me to say anything else at length. I will only add: turn to God as often as possible with fervent prayer so that I, unworthy for my sins, will be included in your part and among those like you. Your brother 904 who lives with me greets you. (436) How sad is your letter, child, reporting such and such great [disasters], so that when I heard it, I was amazed and mournfully groaned. However, we must endure this and earnestly pray to God that He would take pity out of love for mankind, spare the holy churches and not give His inheritance as a reproach. Of course, smoke is a harbinger of a big fire. He will burn everything if he is not scattered by the wind of the Holy Spirit. Stay awake, says the apostle, stand in the faith, be courageous, be strong (1 Cor. 16:13). The winds blew, the rains came, and, as the Gospel says, they fell on the house (Matthew 7:27). Blessed is he who is founded on the Rock of Christ (1 Cor. 10:4; Eph. 2:20). He will not fall, but will endure, will win with Christ and will rejoice forever with the martyrs. There must be temptations for Christ's faithful to be revealed. If possible, show this letter to the brothers who confess, and then to those who remain at large. And they, persecuted and enduring persecution under the protection of God, are blessed. We have nothing to say about ourselves. [I will only say] that a man came from the strategist, who replaced the chief of the guard, and wished to see us. And when he saw him, he didn’t even bow, although we showed him signs of respect through the window, and he didn’t wish us health, but just looked and left. What will happen next, time will tell. And let him take the letters that the letter bearer brings and go on his way with the Lord. And you, after the emperor sets out on a campaign, come and bring us news of the events and the health of the brothers. May you, my beloved child, be preserved in the Lord safe from the temptations that surround [you]. The blessed brothers who died in the Lord will pray for us. 298. To Abbot John 906 (437) The cessation of our humble letters [occurs] because our brother, the most God-loving archbishop, was taken from here, then we did not receive an answer to the letters we sent to your paternal holiness, and thirdly, because we are kept under strict supervision and did not have time to enjoy a written conversation with you. And now, with the help of the Lord, we write and most sincerely greet you, seeing you in the mental imagination as if face to face and intertwined with your spiritual and holy zeal. For your love for God is not alien to our humble soul, but is very loved and kind and is always kept [by us] in memory. I praise your love for God, I praise your self-control, your kindness to your neighbor, your simplicity, your joyful mood, your friendliness. By the grace of Christ you possess not only these [qualities], but also more. And now I praise your steadfastness in confessing Christ. And it is unfair that you, successful in so many respects, should be deprived of this praise. As a certain head, you should decorate yourself with other things. Let us not be surprised, father, that the persecution turned out to be long-lasting. After all, the present is unlike the past. We must still be subject to temptations if we strive to follow in the footsteps of our fathers. However, I believe that the Lord will not delay in making a visitation only if we maintain a feeling of gratitude to Him even in the midst of sorrows. Please, write to us too. At the same time, pray that we, the unworthy, will be saved, so that we will have a reason to write to you again. I bow deeply to those who decided to serve your reverence. 299. To Nikolai, cook 907 (438) This letter testifies that I remember about you, good friend. And is it possible to forget about you, who is so wonderful to us, and more correctly disposed towards Christ? How is this [obvious]? From the fact that in the midst of heretical fire you remain unburnt, preserving in your heart the source of Orthodoxy, in which may you be preserved to the end. This is the first and most important thing. Secondly, [from the fact that] our brothers, coming there, find in you a saving haven from the heresy that worries everyone; Having rested here thanks to your kind welcome to everyone, they return to us again. What joy this fills us with! What reward will be credited to you for divine service, for [the Lord] says: whoever receives you receives Me (Matthew 10:40). So, brother, through your brothers you accept Christ, you put Him to rest. And He will accept you into the Heavenly Kingdom because you here show hospitality to Him through your brothers. Hello O Lord. God has revealed to us various ways of salvation at all times, and especially now, when temptations have penetrated into the Church of Christ and God’s faithful are being tested as in a crucible. Some struggle, imprisoned for the word of truth, others are scourged and tortured; others chose to flee, becoming second in [the degree of] suffering; some move [from place to place], spreading the word of help; others secretly serve (439) prisoners; others accept those who wander for the Lord's sake from the road (see Matt. 25:35). These are the ways and there are even more of them. And you, a man of God and a faithful servant, are one of these, showing hospitality to our brothers wandering in Christ. Blessed are you, and good will come to you (Ps. 127:2). You are bringing a gift to God. Please continue the work you have taken on, so that, by encouraging those who work in this, you will receive a reward from God, who counts everything that is done. 301. To the brethren held in prison (II, 21), 908 Theodore, beloved brethren kept in various prisons for the Lord's sake, rejoice. What is the present? Joy and gladness, for we have been deemed worthy to strive in torment for Christ, for we have been given up to imprisonment and sorrow for the word of God, for we have been subjected to scourging and insults for the sake of Christ, who suffered scourging and dishonor for us and was then crucified. Who wouldn't praise? Who will not glorify? The East rejoices, the West rejoices, the whole Church from the four corners of the world admires. And what am I saying about the earthly world? Heaven itself was filled with joy that not only the highest of our hierarchs, hierarchs and priests, abbots and disciples, but also the nuns and abbesses entered the field of martyrdom. I will not talk about those who in deserts and mountains, in caves and abysses of the earth, in exile, suffer shortcomings, sorrows, and bitterness through persecution for Christ (Heb. 11:37-38). So, justly, my beloved and longed-for brethren, my joy and crown (Phil. 4:1), I rejoice and rejoice with you; in the same way you also rejoice (440) and rejoice with me (Phil. 2:17). These are the words of blessed Paul, but they are also appropriate for our time, for all were written for our instruction (Rom. 15:4), and he exhorts us to be his imitators (1 Cor. 11:1). Firstly, it must truly be said that we are given over to sorrows and oppression not to the extent that those who oppress us seek and desire it (for in this case the temptation would be unbearable, as well as that inflicted on us invisibly by demons), but to the extent that our ascetic and companion Christ allows, by a righteous judgment assigning deeds according to the strength of each one, either for the atonement of sins 909 (if we voluntarily go to suffer), or for rewarding crowns of victory to those who prosper from glory to glory. Truly, we do not suffer as much as Peter or Paul with those equal to them, or George and Theodore with those equal to them, or Thekla and Fevronia 910 with those like them, for whom, as those who loved much, the sufferings of Christ given to them abounded. And for those who have little love, suffering is also insufficient (cf. Luke 7:47), so we need to grieve and lament that we suffer a little, and not be embarrassed [Col. 1181] and be burdened by what we are moderately punished with. If we fall, let it not happen even in our thoughts! this is not from God’s order, but from the weakness, heartlessness and wickedness of the fallen himself. For He gave strength against the power of the evil one, wanting the ascetic to remain victorious, but this one, out of cowardice, threw away the weapon of patience and died. The witness of these words is the cry: God is faithful, who will not allow you to be tempted beyond what you are able, but with the temptation he will also provide escape, so that you can endure it (1 Cor. 10:13). Here is patience, brethren; here are crowns woven by God for good faith. So, let us not be ashamed of the testimony of our Lord and let us not yield to Thaddeus 911, the newly named martyr, and to those who confessed with him and followed him; you know their names. The Church of God has already been watered with the blood of the martyrs and is still watered by those who strive and suffer in various ways in sorrow. Blood is shed by the prisoner, the solitary, the oppressed, removed from all sight, deprived of what is necessary, the hungry, the thirsty, the one who does not see the ray of the sun, (441) dying every day, as Paul cries (1 Cor. 15:31), and slain all day long, as David sings (Ps. 43:23). But if we have died, then we will live with Christ; if we endure, then we will reign with Him (2 Tim. 2:11-12). From ancient times grace chose those whom she chose as a witness to Christ. From generation to generation there are martyrs. Temptations must come, Christ said (Matthew 18:7), so that the elect may shine like the sun (cf. Matt. 13:43) and the tares may be revealed in their dark form (cf. Matt. 13:25-40). The severity of the sin of the heresy of iconoclasm Let us, brethren, in this treacherous and corrupt generation be like stars shining in the darkness of heresy, for Christ has chosen us for His praise, for the glory of Orthodoxy. As the ancients are for us, so we will try to show ourselves as a support and example for posterity and appear rejoicing on the day of Christ. Our martyrdom is more obvious than the martyrdom of the ancients. After all, the issue is not about natures or wills in Christ or similar controversial issues of this kind, the error in which, being purely speculative, does not give tangible consequences. Nowadays, the subject of dispute or impiety is not only speculative, but also visible to the eye, for [our] opponents not only say and teach incorrectly that Christ, the Mother of God and all the saints are indepicable, but also destroy their images, calling divine images delusion and destruction for the soul. Oh, Jewish and pagan stubborn wickedness! Renunciation of an icon is renunciation of the one depicted on the icon In general, the phenomenon in question is nothing more than one of the modified types [of Judaism or paganism]. A Jew or a pagan says to a Christian: “Deny Christ, Mary.” The iconoclast says the same thing. [Col. 1184] For the icon of Christ, as well as the Mother of God, is called by the same name as Christ and the Mother of God. Consequently, he who demands renunciation of the icon directly demands renunciation of the one whose icon it is. These are not the words of me, the insignificant one. Listen to what the God of all says to Moses: create Cherubim (Ex. 25:18). Meanwhile, he ordered to make images of Cherubim, for no one sane can say that he pointed to the nature (φύσιν) of the Cherubim. And again: create a copper serpent (Num. 21:8); however, here too He commands to make an image (εἰκόνα) of the serpent. The icon bears the name of the prototype (442) But such is the property of the prototype and its image that the image, or icon, is called by the name of the prototype, and when one is rejected, the other is also rejected, since they exist together. There was an Angel, therefore the image of an Angel; there was a serpent, therefore the image of a serpent; and in relation to other creatures. Sometimes they [the images] are called icons of those of whom they really are icons, and sometimes, due to their appearance, they are called as the very prototypes, and not their icons. So the holy apostle says: above him are the cherubim of glory, overshadowing the purification (Heb. 9:5), using the name prototypes in relation to images. Listen to Basil the Great: “Let Christ, the hero of heroism in battles, be depicted in the picture” 912. He did not say: “Let the icon of the Hero of the Battle of Christ be painted,” but: “Christ.” Listen to Gregory of Nyssa: “Isaac lies”; named Isaac the image of Isaac 913. Listen to Chrysostom: “I saw an Angel on an icon” 914. He didn’t say: “I saw the image of an Angel on the icon,” but: “Angel.” For in the icon there is a prototype, as well as in the image of the Cross the Life-Giving Cross. Since in worship one is inseparable from the other, that is why the icon is called the prototype. The image of the Cross is called the Cross. So about the king, and about every person, and about every object, we can rightly say that the image of the king is also called a king, as the divine Basil says 915; and Peter the icon of Peter, and Paul the icon of Paul. I will say something even higher: man is called god as the image of God (και θεός o ἄνθρωπος ώς θεοῦ εἰκών). Thus, as Vasily said, the icon of Christ is also called Christ; for he, I repeat again, said this: let not the “icon of Christ” be depicted in the picture, but “Christ.” If opponents do not allow this, then, firstly, they reject divine sayings; Then they teach, if not in word, then in deed, that Christ is not a man. For if He is a man, then it is obvious what can be depicted on an icon: the first property of a person is to be depicted; if He is not depicted, (443) then He is not a man, but incorporeal, and Christ has not even come yet, as the Jews talk idlely. Therefore, they reject both the Mother of God depicted in the icon and every saint other than the Mother of God and the servants of Christ. And Chrysostom cries out: “Deeds are more reliable for me than your words” 916. Iconoclasts are truly Judaizing So, it follows that the iconoclasts are truly Judaizers and whoever suffers from [Col. 1185] them, he suffers for the sake of Christ and for Christ, for the sake of the Mother of God and for the Mother of God, for the sake of every saint and for all saints, and he who strives and resists is a martyr and confessor of Christ. And [against this] there can be no objection. The Maccabees, who did not want to illegally eat pork, were martyrs; Forerunner martyr for true exposure; another because he did not want to give an obol 917 for the construction of an idol church, and another for another commandment. However, why talk a lot? And here, clearly, he who struggles for Christ is not a martyr, as some of the unfortunate say? A true martyr, no less than those who were martyred by pagans or Jews. And the Witness in heaven is faithful (Ps. 89:38). So, without any doubt, if he who despises the image of the Cross shows contempt for Christ, then even more so he who rejects the icon of Christ directs his rejection towards Christ. Thus, one who suffers torment for both is a true martyr, and even more so for an icon, for that is a sign, and this is the image of Christ (ὄτι ο μεν σημεῖον, η δε μορφή Χριστού). I exhort you, my holy brethren, partakers of the heavenly calling: first, remember me, the humble one, praying that I actually prove what I am talking about, in no way weakening from either invisible or visible attacks; then be attentive to yourself and to the real struggle, but not to be inflamed by thoughts due to the lack of knowledge to explain those affairs that are arranged by Providence with deep wisdom and incomprehensible to the human mind, and let not what you sing happen to you: My feet did not move a little: my feet did not shed a little. Because I became jealous of the wicked, seeing both (Ps. 73:2, 3); but it is better that you hear the words of the Lord: be patient with Me on the day of My resurrection (Zeph.3:8); and one more thing: he who endures to the end will be saved (Mark 13:13)! (444) A Christian should always prepare for death, but especially when he is exposed to temptations that threaten death. So, when this is our situation, in view of the raging fury of the persecutors for the love of Christ or for the real confessional testimony of Him, and I do not know what could suddenly happen to me, alone and imprisoned far from all of you, my brothers and fathers, then I recognized it as good to offer you and through you to the whole brotherhood this letter, as if a last testament. For it is better to make a will often and wait [for death] than, in the hope of continuing life, to be suddenly seized and involuntarily left without a will. What now? Since I often, either in the event of my serious illness or in connection with former persecutions, bequeathed and reminded what should be said, there is no need to repeat what has already been said. This is first of all, my brethren, grant me forgiveness [Col. 1188] for everything that I recklessly said or did to you in words and deeds during my administration. For who understands the Fall? (Ps. 19:13). And: we all sin (James 3:2), especially I, the most indecent of all people. Therefore, I ask for your prayer to achieve salvation for my unfortunate soul, and then for my brothers who, due to my sins, were separated from our community in the Holy Spirit. There is, undoubtedly, for everyone, there is a righteous judgment for them from God, but since they are our sons and members, we need to feel sorry for them and still testify before them. So, I declare to brother Leontius, Maximus, Clement and all the others who separated under some empty pretext that what they did to me, as I said before, so I say now, must be forgiven them. But what was done in relation to God and not purified by repentance is not in the power of man; they, it seems, not only did not repent, (445) but also added those and other things that they know about; I ask that these words be conveyed to them through you either now or after my death for fear of temptation, for you see, brethren, a terrible and inevitable Judgment, if you do not appease God with worthy repentance; As for me, a sinner, you need to forgive. This is what saddens me and comes to my mind; I convince you to fulfill this for everyone. Be well in the Lord. Your arrival, beloved, excited me. And after reading your letter, I did not believe that it was genuine, you learned so quickly. Glory to the Lord, I stopped worrying, thanked God, and gladly accepted your kind decision: one should go to the capital, and the other should arrive here before Easter, taking with him everything needed for the holiday. Because you care so much about our humility, may the Lord nourish you with His spiritual gifts. We are healthy in body; if you pray, then in the spirit. Therefore, putting aside worry about us, with hope and joy, devote yourself more fervently to prayer. By the grace of God, through the prayers of my blessed father, and together with yours, we are going through the feat set before us with gratitude, long-suffering and endurance, turning quite unexpectedly into such a person as I have never been since I became aware of good and evil. It is God's gift, and not from our works (Eph. 2:8-9), only if you continue to not be burdened to pray to God for us, as we [pray] for you. Heresy as adultery of faith (446) If the [holy] father 919 left this question unanswered, then how can we, ignoramuses, resolve it? However, real heresy is, in any case, a renunciation of Christ. This is clear for other reasons; it is also clear from the words spoken in the Patericon to one overcome by fornication: “It is better for you not to leave a single harlot than to renounce the veneration of the icon of Christ.” This means that this is not a simple heresy, but a heresy of renunciation of Christ. If anyone, citing the bewilderment of the “Ladder,” begins to choose whether to fall into fornication or be carried away into heresy, for one is preferable to the other, let him be frightened by the decision contained in the Patericon, and let him not indulge in either fornication or the heresy against Christ, for both are adultery. I would like to say even more, but the letter does not contain it. Be healthy. When you return, greet your brothers. After you return to your brothers with God’s help, come again. 304. To consul Zechariah 920 Again I am writing and will not stop writing, explaining and thanking your God-pleasing love for our insignificance due to your zeal for Christ and virtuous disposition, [the love] which you have shown us for a long time and from the very beginning, not only doing good, not showing mercy, not being exposed to almost dangers, not being afraid of difficult conditions, but showing an example of virtue, not burdened by the large number of those in need of care, but inspired by the hope of God's gifts. All these are the properties of a true Christian, fearing God, thinking about the day of death and judgment at the Last Judgment Seat of Christ. The spouse you marry before God is also virtuous, even your children. And it is understandable, because from a good root and branches can be good. I think that your subordinates are the same, for as is the superior, so in most cases is the subordinate. (447) What can be added to this? [Nothing] except [the expression] of the divine David: thus will a man be blessed by fearing the Lord. The Lord will bless you from Zion, and you will see the good of Jerusalem (Ps. 127:5-6) with all your house, my all-loving lord. 305. To the abbot (II, 23) 921 I delayed sending a letter to your fatherly holiness because the guards around me prevented me. I have long heard about the feat of your imprisonment for the sake of the Lord and warfare. But blessed is God, who has called your reverence to confess His Son Jesus Christ, our Lord and God. Truly, to fight for the icon of His bodily form (ὑπέρ τής εἰκόνος του σωματικοί αὐτου χαρακτήρος) is nothing more than to endure martyrdom for Himself. For the icon, in terms of the similarity of the face, is one and the same with the one depicted on the icon. And that Christ can be depicted on an icon, the stones cry out about this (cf. Luke 19:40). He became like us in everything, except for sin, as it is written (Heb. 4:15), except for sin, because He took on flesh without seed and was conceived virginally by His Most Holy Mother and Theotokos. So, if we are all depicted (for whoever is not depicted is not a person, but a kind of miscarriage, since every living creature that comes into the light can be depicted), then it is obvious that Christ can also be depicted, although this is not recognized by the atheists, who thus reject the sacrament of the saving Economy. For how can the Son of God be confessed to be a man like us, whom He was pleased to be called brother (cf. Heb. 2:17), if He is not described as like us? How will He be born according to the law of nature if He is not like (448) His Mother? If He is indescribable, [Col. 1189] then He did not come from Her virgin blood, from which He created a church [body] for Himself, but wears a heavenly body, as the heretic Marcellus 922 and the ancient wicked who were before him thought. From this it follows that His Mother is not a true mother, but a false one, and He is not like us, but of a different nature. He cannot be called Adam, for how could he? Will earthly things be resurrected by a foreign body? For it is known that like is saved by like (τω ομοίω το ὁμοιον ἀνασώζεσθαι). Thus, it follows that death has not been destroyed, and subordinate service has not ceased; circumcision and so on are still needed. Do you see, man of God, to what abyss of wickedness the iconoclasts reached, claiming that Christ cannot be depicted in a picture? They are undoubtedly Judaizing. Therefore, they do not accept the Mother of God or any of the saints, by rejecting the images characteristic of them, abhorring those depicted. For the veneration and non-veneration of an image refers to the prototype, as Basil the Great says 923. If you rejected the image of the Cross, then what did you reject? Isn't it the Life-Giving Cross? So it is in relation to the king and to every person; so it is in relation to Christ, and to His Mother, and to every saint. Now Christ is rejected, persecuted and humiliated. And blessed are you, father, who strives and fights for Orthodoxy. Pray also for me, the unfortunate one, so that I may follow in the footsteps of your holiness and not be rejected for my sins. (449) I heard how wonderfully your honesty fought for Christ, having been scourged and imprisoned, and I thanked the Lord Christ, who called you to confess Him again, not only because you [belong] in general to the [monastic] holy order, but also because you are subordinate [to me], I will add that you also belong to my monastery. Vel since you are from the [monastery] of Symbols, where my blessed father 925 submitted to the sacred Theoktistus and, having labored, shone in virtue, then your glory and martyrdom are attributed to me, the humble 926. So, good, good steward, warrior of Christ, who has surpassed and, more correctly, shamed many abbots. You, still in the position of a sheep, appeared inaccessible to heretical capture, and those who were considered shepherds, kidnapped by the mental beast through the fall, or communication, or heretical subscription, show everyone a pitiful spectacle, betraying Christ our God, the One Truth, out of attachment to earthly objects or sensitivity to the flesh. So, rejoice, true shepherd in [your] affairs, rejoice, martyr of the Lord, that you stand higher. Continue to take heart. You were scourged with Christ, taken into custody, just like He. Here, accept the strangulations, nail yourself, pierce with a spear, go up to suffer on the cross. The word [of God] calls us here and demands duty. If we die, we will live again with Christ; if we endure, we will also reign with Him (2 Tim. 2:11–12). These are the promises of the Unfalse. And you, good brother and desired father, do not cease to always remember me, praying that I, with you, reach the God who called [us]. (450) What do I hear? And you, child Timothy, rushed along with the martyrs of God, jealously jealous of the Lord; refusing to flee, he gave himself up to torture! How blessed is your decision! How pleasing to God is the ardor of your heart, shining with which you were already known for many virtues! And now you have shone even more powerfully, appearing as a true martyr. You can, together with Christ, joyfully say: I breathed my spit upon the wounds... but I did not turn away my face from the cold of spitting (Is. 50:6) for Christ, although it seems otherwise to Christ’s persecutors. Blessed is God, who strengthened you, so that you were torn to pieces with one hundred and fifty blows and did not sacrifice salvation, but, on the contrary, exposed the wicked executioner, whose blows will remain [with him] forever, of course, if he does not repent. Having been grieved for one moment, what eternal glory have you received, good brother! Like a holy stone, you were placed in the building of the confession of Christ (cf. 1 Peter 2:5) for the joy of your brothers and companions, for the triumph of me, a sinner, the most God-loving archbishop 928, as well as of all the pious. Who won’t sing when they hear about your feat? Which of your friends won't please you? Christ crowned you from heaven, the face of the saints greeted you. But let us, dear child, stand, and continue to be courageous, for a good beginning alone does not deserve gratification, and the completion of the feat is also required with a noble enduring of prison difficulties. Christ is present, not allowing us to be tempted more than we can bear (see 1 Cor. 10:13), but giving you strength until death and giving you victorious crowns at the end of your exploits. Oh, good Timothy, pray also for me, unworthy, so that I, together with you saints, may be saved in the Lord. 308. To the child Ignatius (II, 24) 929 (451) I have read what you have written, dear child, and joyfully listen to your voice. My [actions] are not what you think, but empty and insignificant. However, if you say that my words are of benefit to you, write and you will receive an answer without any delay. I guess that during this persecution you are dragging out a cramped existence, like [others] who are hiding like you. May hope comfort [you]. Be careful in your dealings, together with good Eusebius, whom I also salute. Communion from the [hands] of heretics is poison, not simple bread; it does not [only] harm the body, but blackens and darkens the soul. And in order to reject him, [even] secretly, it is possible to speak about this not to me, but to those who act out of fear, to which the following expression applies: and many of the rulers believed in Him, but for the sake of the Pharisees they did not confess, so as not to be excommunicated from the synagogue; for they loved the glory of men more than the glory of God (John 12:42-43). Prayers during worship [belong] to the Orthodox. What will this lead to if they occur among heretics? After all, they do not think in the same way as their compiler, and do not believe in the meaning of the words themselves. After all, every secret action teaches that Christ became a true Man, and although they admit it in words, they deny it in practice, claiming that He is indescribable, [Col. 1192] just as if someone said: “I believe in the Father and the Son and the Holy Spirit,” but thought that the Father and the Son and the Holy Spirit are one hypostasis (μία ὑποστασίς), three times called (τριώνυμος). This is the dogma of the mad Sabellius 930. So what? Are we really going to say that such a person believes in the Trinity? In no case, even though he claimed so. In the same way, in this case, he does not believe as he says, although the secret action is Orthodox. But even if both confessed, he rather insults and mocks the liturgy, for both wise men and sorcerers resort to divine songs in demonic actions. (452) If there is no Orthodox performer of baptism, it is better for the unbaptized to be baptized by a monk, and if there is no monk, then by a layman when pronouncing the words: “So-and-so is baptized in the name of the Father and the Son and the Holy Spirit,” than to die unenlightened. And this baptism is valid, for there must be a change of the law (Heb. 7:12), as has been proven in ancient times. Again I received a letter from your modesty and ascetic patience and thanked the Lord for the fact that you are in the same disposition, in the same confession of Christ, that you possess a convincing word, consciousness and a virtuous life imbued with faith. You, as truly reigning over the passions, deserve praise and approval, and not us, sinners and insignificants, although you deign to say so. And what I wrote earlier about my brother [said this] not as something bad, let it not be, but in view of the fact that what is healthy for some becomes a cause of temptation for others. And we received the commandment from the Apostle not to give our brother any opportunity for stumbling or temptation (Rom. 14:13). That's why I didn't insist that my brother be released from prison. And if he is released, it is not good for him to enter women's houses. This should not upset you, my lady, for you know that I care about your impeccable and good glory, as my own mother, which is so, for you are my mother, since (453) you are the mother of the Lord 932. If I had treated you differently, I would not have written or arranged your affairs before. Knowing this, leave sadness and pray intensely for me, humble, just as I [pray] for you. 310. To the children Euodia and John 933 Your message made me happy. United [together], you both expressed what your health shows, notes that you are taking refuge, expresses your love for us sinners, reveals your readiness to confess, like brothers, and generally declares that you are disciples of Christ. Hearing about this, could we not rejoice and triumph? But He who embraces you with the cover of His humane Providence, and for the future let him take care of you, nourish you, guide you as He pleases, whether in freedom or captured from persecutors. But be afraid if the second happens, for Whoever allows you to be captured will give [us] the strength to endure our labors for Him. And for me, humble one, do not stop saying the prayer of salvation. At your request, I wrote to both of you. Save yourself, much beloved brothers. The slowness of your answer, sacred child, brought me sad thoughts, since both your translation and this liberation, as far as can be understood from [the circumstances of] both, is a fall. How [otherwise] could this (454) happen, for it is unnatural for anyone to be released into this persecution and be able to go anywhere? This worried me a lot. But having learned the truth from your letter, I, humble, was relieved, rejoiced and glorified my God. And may the Lord my God, by His Providence, keep you far from falling, alien to heretical communication. Be careful in your choice of location and lifestyle. With your next letter, tell me in more detail about the method of your liberation and the salvation of your honest soul. Try and strive to get closer to God by moving away from passions. After all, death is near. Behold, child, my honorable successor has reposed, 935 having blessedly died in the confession of Christ. This man was cast out in a state of serious illness and was not caught by the wicked. What shall we say? Shall we not be strong in heart? Shall we not try to endure everything through fear and love of God, following the example of our brothers? Yes, I beg you, my beloved son, my glory and pride, let us not be seduced by the visible, for it is transitory, but let us hold on to the heavenly, for it is eternal (cf. 2 Cor. 4:18). Enough about this. As for Savvaty, isn’t it sad that he behaved like that and became embittered after his fall? What else [to say]? Or that you endure everything that he inflicted on you, and we, humble ones, pray for his conversion. 312. To John, [bishop] of Chalcedon 936 You deigned to address the lowest child as a father, as a wise man, you instructed us, ignorant of the divine, you praised the unworthy, you applied to us, as a versatile teacher, the impulse of love. You came with your humblest word to beautifully show us, albeit against our desire, the height of your virtue. And that you encouraged us to write to you again and (455) not to interrupt [correspondence], this made us very happy and inspired confidence that we had found the one about whom the Word speaks and who is distinguished by a pastoral disposition. It seems that no one from your rank has ever spoken or attracted people in such a way that, even without receiving letters, they would deign to answer. They say that they are prohibited by the authorities from sending letters. Forgive me, most blessed, that I paid attention to these tricks. After all, if we must observe what the sovereign does against God, then why shouldn’t they be heretical or be only half Orthodox? But these [bishops] don’t know why they do this. And you enlightened, approved, instructed, saying everything that befits a true hierarch to say. Oh, sacred head, we are absolutely not what you call us for. We are poor and sinners and we only pray that we do not completely fall away from the sacred society of those who stand firm in the Lord. And what you said about heresy is true, for it really is at war with the truth, using only the weapon of power. If this is taken away from her, then without much effort she will disappear [precisely] when the lawlessness for which this scourge was [sent] is atoned. It saddens me that your shrine endures the disasters of imprisonment on its weak body. But [may] you be given strength from God, in whom you trust and for whose sake you counted all things as rubbish (cf. Phil. 3:8), having previously chosen monastic perfection, and now confessional steadfastness. Do not abandon, my holy father, prayers for me, your lowest child. 313. To Peter, [Metropolitan] of Nicaea (II, 25) 937 [Col. 1192] Knowing that you love that I, insignificant, speak to you, my sacred head, I now speak out of friendship, and not out of need, (456) having spoken before in another letter, which I do not know whether you received. In both, I have one speech about your health in body, my father, a strong foundation of truth, to the confirmation of many, to the sealing of faith, to the praise of Christ, to the glory of the whole Church, for you are a famous eye more than all the others, known to the East and West, distinguished along with your holy life and excellent word. That’s why you are kind to emperors, desired by leaders, and praised by monks, but for your own church, is it even necessary to say so? She pleases and loves you for the many wonderful deeds you have performed, like babies are their mother's nipples, like chicks are their nurse, like the sheep of a true shepherd. And how could it be otherwise, when your life-giving speeches still ring in their memory, when they have before their eyes the churches of God erected by you? I'm not even talking about your generous alms and other holy deeds. Do not think that I am catering to friendship, for although I have not seen this with my own eyes, I have heard a lot from those who have seen it. And that a monster now rules, truly crooked with both external and internal eyes 938, do not be sad, blessed one, and do not be surprised. The apostles were in the upper room (see Acts 1:13), and the deicides occupied the famous church. The same is the position of the iconoclasts and the Judaizers. May the Lord overthrow them, but may He preserve you, who pray for me, your son! 314. To Theophylact, [Bishop] of Nicomedia (II, 26) 939 (457) I have long been planning to send a letter to your beatitude, and I, humble one, was unable to do so for lack of a letter-bearer; [Col. 1193] now, having found him by the grace of God, I fulfill my desire, which I rightly have for you, not only for your confession about the Lord, but especially for your own character, which is superior to many before many, meekness, simplicity, courtesy, sweetness in conversations, friendliness in treatment, beneficence in everything, which is why the image of your sacred soul, even without contemplation, appears adorned with various virtues. But enough of this, because [now] is not the time for praise. How do real things seem to you, blessed one? Is it almost Judaism or paganism? The decoration of the Church, the beauty of the sacred churches has been removed; the shrine was consigned to fire; Some other aspect is seen in Christianity, if one can call it Christianity and not Judaism. It is timely now to say: Lord, Thy prophets have been destroyed and Thy altars have been dug up (1 Kings 19:14). Indeed, they beat them and dug them up, for to scrape out and blot out their image does not obviously mean to exterminate them? Take away a person’s face, and it will no longer be a person, but some kind of miscarriage, if only he can live. Burning with fire Thy holiness (Ps. 73:7). And this is fair: they burn every divine icon inscribed on any substance. A blasphemous tongue was revealed, calling Christ, the Mother of God, and every saint an idol. For the image receives the name of prototype, as well as worship. That is why we call every image of the Cross a Cross and, worshiping the Life-Giving Cross, we fall down before it. However, I, being humble, have sadly stated this not because your wise perfection does not know the death of error, so that such stupidity does not happen to me! (458) but wishing to console the sorrowful feeling of my heart with stories that, when told, usually ease secret sorrows, and at the same time move you to more fervently pray to God that He will take speedy vengeance on this evil heresy for the salvation of His people. Pray also for me, your most humble son, my holy father. 315. To the child Timothy (II, 27) 940 As is your soul, my beloved son, such is the letter, bold, cheerful, decisive, filled with love for God and martyrdom, for words are the expression of the soul and from the abundance of the heart everyone pronounces sayings (cf. Luke 6:45); so that we, having heard your words, were strengthened and even more encouraged and prepared for warfare. Brother Adrian and I were surprised by the news, telling about your courage, firmness and daring, as well as about the art of arguing with your opponents. Where did you get this from? Is it not from your previous good will and pleasing God, with the help of which you endured what preceded and stood firm in the hope of the glory of God, ready to [strive] until death? [Col. 1196] Rejoice, be glad: with the help of God you will be able to endure everything and you will be clothed with a victorious crown. But pray for me too, brother, so that I will follow both you and everyone else like [you]. There are quite a lot of them, by the grace of Christ. Truly, this field is brilliant and famous; there are many martyrs. For do not think that the present is anything other than the renunciation of Christ on the part of the persecutors and martyrdom for Christ (459) on the part of those who perform exploits; it's obvious. For just as in the image of the Cross the Life-giving Cross is both confessed and rejected, so in the icon of Christ the same thing is invariably the same. If the world is blind and, denying Christ, jokes with this insult, then [this happens] through the long-suffering of the Offended. And is it surprising that He endures, desiring the conversion of the furious? Did not the soldiers place a crown of thorns on His head? Didn't they dress Him in purple? And they said: Rejoice, King of the Jews! And they beat Him on the cheeks (John 19:3). And He endured everything: ridicule, abuse and other suffering on the Cross. He endures the same thing now through His icon and in His icon, for in the image the prototype is represented, as the saints said 941. May He soon be merciful to His Church, strengthening the confessors! I hear that you continue your fast, and I rejoice, but I advise you to eat food every day after the evening. For this is the royal way and praiseworthy abstinence during martyrdom. You wrote to me like you should have. From your letter, I learned more precisely about the salvation of your honesty and thanked God that you remain so in your good disposition and confession of Christ and do not value your loneliness or imprisonment at all. Do not lose heart, for Christ is your Companion, for Whom and for whose sake you suffer. Have in your thoughts the victories of blessed women, the exploits, patience and temptations of virgins. Turn your eyes to heaven, (460) to the rest prepared for the saints, to the everlasting light, to indescribable joy, to endless life, and then to the opposite, to the punishment of sinners, to total darkness, the fire of Gehenna, the poisonous worm, insoluble bonds, to the abyss, to hell. Remembering this, ease your cowardice, strengthen yourself in patience, drive away passions, enlighten your soul, prepare for a better feat, for the present temporary sufferings are worth nothing in comparison with the glory that will be revealed in us (Rom. 8:18). If you remain firm in this, you will serve God, please the Angels, shame the demons, gaining for yourself the greatest glory and eternal name in this age. 317. To Abbot Vasily (II, 28) 943 [Col. 1196] Having learned about everything that your reverence and your sacred novice underwent for the sake of the Lord, I greatly glorified our Good God, that you also shone as a lamp in the world along with other luminaries in the present night struggle of heresy, a chosen vessel, a pillar and foundation of the truth (cf. Acts 9:15; 1 Tim. 3:15)! How amazing is your pair 944! How dear she is to Christ, having suffered blows, exile, imprisonment for His sake, and this is up to the present time! But why did you come to me, humble before the feat, as you announced, without receiving my sight? This is fair. If I was not there, as you believed, then what harm did you suffer from this, for I am pitiful and darkened, except perhaps that I have now connected with us through a letter? And so we see each other in spirit, we have come together in spirit, we have become one soul in the Lord: I, (461) humble, in you saints, and you in me, so that Christ is in the midst of both, according to His false promise (Matthew 18:20). What else is left? So that just as we began in torment for Christ, so we complete the feat set before us, fearing nothing: no new blows, no bonds, no torment, no fire, no water, no [Col. 1197] sword (cf. Rom. 8:35). This is how the word of God inspires us, this is how the apostle cries, this is how the work of all the martyrs was accomplished. We are not more ignoble than them, although I am wretched; we were also born of God, having the same Mother by adoption. They received awards for their exploits; Shall we be put to shame? Wives and maidens are crowned; Will we take care of the flesh? The elders and youths defeated the tormentors and kings; will we hesitate? No. Let us hand over the flesh to those greedy for flesh, the soul is elusive (ἄληπτος). Do not be afraid of those who kill the body, but of Him who is able to destroy both soul and body in Gehenna (Matthew 10:28). There is joy and joy in the present; if only we suffer with Him, we will also be glorified with Him (Rom. 8:17). Let the devil and his servants weep, for they experience this with the unshakable firmness of the martyrs. You say that you have never seen the emperor or introduced yourself to the authorities, and therefore you are somewhat afraid. No way. Father, pay no attention to both, as one who has put on Christ. Let him be afraid of you, just like the demons; open your mouth when you stand before him. The word will be given to you: Christ promised (see: Matthew 10:19). Reprove him if he talks idle talk. Didn’t Elijah rebuke Ahab (see: 1 Kings 18:18), Herod John (Mark 6:18), others others, so as not to spread speeches by listing them by name? The God of that time is the same now. As He loved them, so He loved us. He was a student of the apostles, martyrs, prophets, fathers, and saints. Let the fruit be likened to a tree (cf. Matt. 12:33); and if we do not behave this way, then we will be ignorant, and not their disciples, not sons, not fruits, but we will belong to the opposite side, that is, to the peace-loving and carnivorous, whose example may we avoid and may we be counted worthy to be with God, striving perfectly in Christ Jesus our Lord, who said: Be of good cheer, I have overcome the world (John 16:33)! 318. To Abbot John 945 If you don’t write, then, I’m sure, it’s not because of laziness, but because of local inconveniences and lack of means to write. And if I had not written to your reverence every time a letter-bearer happens, I would rightly deserve reproaches from you. But prompted by love, [I am ready] not at such intervals, but almost every day to turn to you, my father and many-victorious confessor of Christ. So, blessed one, endure more beatings and win, praying for me, your child, so that I will follow you. If you still have co-confessors with you, I greet them with you and ask for their sacred prayers to achieve salvation. 319. To Nikita, abbot of Midice 946 I wish to receive from your honesty an answer to the letters you send and I will not stop talking until I receive it. Therefore, now I turn to your reverence, fulfilling the duty of love and informing about myself, unfortunate, that I am alive through your holy prayers, every minute I greatly sin before God and passionately desire, together with you saints, to serve Christ in faith, acting by love (cf. Gal. 5:6). You, of course, learned that the common father of many and my sacred successor, the true Theophan, went to the Lord. Blessed is he, having labored well in monasticism and, by the end of his life, having made the wonderful conclusion of confessing Christ, despite this unbearable illness and loss of strength and physical old age. However (463) he triumphed as a youth in body, in order to become a confirmation and support for those who stand firm and a reproof for those who do not bear the guilt of sins (Ps. 141:4). Through his prayers, as well as yours, my fathers, may I, a sinner, be saved. Many greetings to my venerable brother Arseny. 320. To Abbot John 947 I received your holy letter with joy, and I read it with even greater joy, for it was sent by my father and together with my confessor. Grace, mercy and peace to you from God our Father and the Lord Jesus Christ. Man of God, courageous in mind, strong in heart, what have you solemnly overcome? First, prison, having separated himself as a son of light (cf. 1 Thess. 5:5) from his deceived brother. Then there was detention and again imprisonment. And where? Where you had to hope to be released. But that’s not what [turned out to be]. God has made you a reproof for those who preceded you and those who followed you. So, I ask you, my father, do not enter into communication with any of them. But as a truly blameless and confessor of Christ, keep yourself inviolable, so that, being and called the light of the world (cf. Phil. 2:15), you may shine even more powerfully in virtue. And regarding me, unworthy in all respects and having nothing worthy of approval, although you, out of love, apply various praises to us, pray for salvation. (464) There are many reasons why I was late in writing to your holiness. Firstly, strict prison supervision, as the letter carrier will report. Then the detention of the housekeeper 948. Other [reasons] are difficult to state. I thank my God that I am worthy to vote now. It is always a pleasure for me to talk [with you] and listen to your voice, for you are a good man, an ascetic of Christ, unanimous, like-minded, who has a special love for me, different from others, in the Lord. But now, father, let us begin to mourn the present [events]. You see that we have returned to our previous state, when we did not have the Lord at the head of [everything]. All turned away, and together they were without keys (Ps. 13:3). All the churches are neglected, the sanctuaries are desecrated, all the assemblies are blasphemous, but Christ rests (cf. Matthew 8:24). And no one is worthy to arouse Him with prayer, so that He would rebuke the winds and this evil storm of heresy. Even if someone is worthy, it is still untimely, for He Himself knows when it is useful to heal and when to cut off. Therefore, we must wait with great patience for the best and omniscient Physician, Who will not allow His Church to be completely overwhelmed. And you tell us what your prison is like and how you live in it, whether there is a remnant of the veneration of God nearby, either newly consecrated by you, or preserved in itself in Orthodoxy; do you have books in your hands, do you have a grateful disciple feeding you like Elijah (1 Kings 18:13); did he follow you, like Peter and John, who were taken [although] not to Annas and Caiaphas (cf. John 18:15), but to Judaizers like them. Report it. And then pray that Christ appeared and pacified the Church and saved me, the most unfortunate, but who loves you very much. 322. To the monk Vasily 949 (465) Having learned that you, too, were captured by the wicked, holy Basil and son of the great Basil, and suffered for Christ, I rejoiced, glorified, praised, and thanked the Lord, who called you to join His passions through the wounds you received on your back and through your present imprisonment. After all, it was necessary that you, so inquisitive and loving of God, should not appear alien to the reward of confessors of worship of God, but should take part with others [in this], receive a name and become a light for those sitting in darkness (cf. Rom. 2:19). Stand, noble one, and henceforth, fearing nothing. Christ is with you, conquering in us and defeating the mighty one and casting him down under our feet. 323. To the nuns Megalo and Maria (II, 29), 950 [Col. 1197] Your letter is respectful and your greeting is reasonable, but is the news what to say about it, sad or joyful? My father, the confessor of Christ, the second Job, the adornment of monks, the organizer of love, a beloved husband, a man of God, a man of many tears, an inquisitive mind, enriched with divine knowledge, great in humility and excellent in wisdom, famous before the [monastic] image and most excellent after monastic initiation, has departed. Having been embraced by love for God and therefore hating the world, he gave all his valuable property as a gift to Christ; then, separated from his famous wife, relatives, friends and acquaintances, he left earthly dignity, house, city, fatherland, and, moreover, at a flourishing age, (466) handsome in face and tall in stature, strong in body and endowed with excellent qualities of both kinds, both mental and visible; and if anyone says even more than this, he will not express [Col. 1200] quite the virtues of this husband. He departed and ascended to the Lord. Where and how? Having been forcibly excommunicated from the flock due to a serious illness, for more than two years he was imprisoned in custody in the city, then he was exiled to some island 951 and there he completed his confessional career for Christ. Such suffering is not sad for me, but very joyful. He did not die, but moved into eternal life; The earth did not hide him, but the sky received him. He was received by the face of confessors, a host of ascetics where the true light is, where the blessed abodes are, for which he undertook the labors and sufferings of asceticism and confession. Now I have a triumph, a holiday, fun and for all the Orthodox, who escorted to God the representative who now labored together with the martyrs who previously labored. Let the Church rejoice that she still has pillars; Let the sacred host rejoice that the luminaries are again rising in the world, illuminating those in the darkness of heresy. Oh, father, father, how beautiful is your flow! How sacred is the memory of you! How blessed is your memory! You are all bright, all beautiful. Who saw you and didn't love you? Who, having met you, did not feel pleasure? Your conversion is desired, your virtue is known. What else? Remember about your flock and about me, your son, although the lowest and indecent. You know my love for you, just as I know yours for me. Intercede for the whole Church before the Lord; pray also for me, the unfortunate one, that I may soon come to you in the same way as you died. These are my appeals to our common father. And I exhort you not to betray the faith and to live holyly, as belonging to him, both of them, one as a wife, and the other as a relative of the wife, so that you together with him can enjoy eternal glory. (467) I read, child, your letter; it is an expression of hope and love. But we are not what you say and think: we are sinners and deprived of light. However, may your faith save you (cf. Luke 18:42), wherever you are, both from murderous heresy and from every sinful act. You are doing a great job in striving to get rid of the corruptive world. Deliverance [from it] consists in fleeing from sin, the commission of which is eternal death, and the removal of which is endless life. He who lives like this is not afraid of anyone, does not lose heart before anyone. I wish you to spend your life like this. Always prayerfully wish the same for me, my beloved son. Your letter, child, is laconic and good, because it is enough just to note that you are healthy. And since you often write to me and, in addition, I receive letters from many people, therefore my letter is short. Know that I am healthy and praying for you. Why are you praising me, unpraiseworthy child? Why do you ask for speedy relief from sadness? The second is understandable, but we must wait patiently for the Lord to look at us and heal the illness of His people. Just as a suffering person cannot be healed until the substance within him is consumed by fever, so it is also impossible for the Church of God to receive peace until the illness from our sins is duly atone for the heresy that scourges us. After all, she is the scourge of God, admonishing those who love Him a little, and then at the right time healing. This has been applied to us for a long time and from the very beginning. If such admonition is sent to the obedient, then what condemnation [threatens] the disobedient and persecutors! Of course, immeasurable in its severity. Therefore, brother, let us stand and [patiently] wait for the Lord, so that we may be glorified with Him (cf. Rom. 8:17). I'm glad you're not alone. But what [to say] about Leontius and the two brothers 955? You know, as you said, the depravity of both of them: one has fallen into complete wickedness and leads the Judaizers, and the two are looking for how to destroy you along with them. But you, beloved child, remain the son of light (cf. 1 Thess. 5:5). Do not be like those wicked people who apostatized from God and sold themselves to Satan. Christ is your patron. May He protect you. Pray more for me. Ever since I learned about the pathetic Gregory’s infatuation through an unholy subscription, I began to fear, child, for you. And when I received your letter informing me of your separation from him, I groaned about him, how he died and how feignedly they both seemed pious, because Vasily, of course, had the same way of thinking as him, but for your salvation he thanked my God, that the serpent did not swallow you up, but, like from a sea whale, you came out of the pernicious heresy. (469) Stay, my dear child, as you are saved, and attracting yourself and other brothers, carried away out of ignorance, rather out of disobedience, from me, the humble one, or more correctly, from God. After all, whoever foolishly separated from his shepherd has not separated himself from the truth? And truth is God, who preserves and affirms. And if He deigns you to be captured by Christ’s fighters, then may He give you strength and strength to endure all kinds of suffering for Him, even to the point of blood 957. In your letter you praise me in different ways, but I do not know any merits. And for you, I prayerfully wish to finish the work of God’s torment for confessing Christ. Therefore, my dear child, endure prison imprisonment, cleansing the inner man (cf. 2 Cor. 4:16), driving away nasty thoughts. In this way you will always be ready to die for Christ. Blessed is not the one who has just begun well, but who has completed the work of Christ. And I also mourn brother Lucian, but due to my sins he was struck down, and it is difficult to atone for defeat. Always pray for him and for me, a sinner. 329. To the child Evprepian 959 When you, child, came to me in Anatolikon 960, said that you would like to hide from persecution, I rejected you from this. When (470) you fell behind your brothers, I thought that you did this mainly out of love for silence and did not consider it a big mistake on your part. Therefore, I mentally imagined that you were living in the mountains near Prussa and working for God, and I rejoiced. And now I heard that there is nothing like that, but that supposedly for the sake of convenience, so as not to get carried away into heresy, you grew your hair, dressed in white clothes, live alone and, as an elder or trustee, serve the abbess, buy animals, send and receive cargo, go in and out. I was amazed, lost strength, became like a dead man. Woe to me, pathetic one. Brother, what have you done! How did you even dare to do this? Previously, during the adulterous affair, you were a confessor, now, in iconoclastic times, you have become a seller of Christ, turning the divine into trade. Previously, you were even scrupulous about your looks, now you are a woman’s employee, to say the least. Having completely fled from your own, you have now turned back, becoming flesh and blood, living with your brothers. Having left your homeland, you only became a criminal. The Divine Basil says in one place: “You destroyed both the senator and did not make him a monk” 961. And this is because he did not live quite according to the rules, keeping part of his money. And you, excuse me, did not destroy the monk, but renounced. What should I call you? A monk? But you grew your hair. However, you say that you wear black clothes inside and have not renounced [it] in your heart. This is what everyone who has joined the heresy now says. It would be better for you, man, to join the heretics and then repent, than, having rejected the holy image, to remain unrepentant. For, having rejected him, you trampled on the Son of God, did not consider the Blood of the Covenant holy (Heb. 10:29), having outraged the Spirit of grace. Therefore, you are not worthy to partake of holy things 962. Oh, what you did, despite the fact that you were a confidante! You brought me down to the depths of hell, you gave me the cup of death to drink. The devil took possession of you, just as he wanted. But wake up, my good child Evprepian. You are deceived by Satan, thinking to deceive him. Only for a few days, due to circumstances, for the sake of obedience to the father and service, [it was possible] to wear white and walk around with an open head, which you [and] did when you entered my dungeon through the roof at night. Yes, [this] is permissible, but then to return home, throw off the veil from your head and the mantle and continue the divine work, as you are doing now, is a rejection of the image. Have pity on yourself, brother, and on me, unworthy of your father. (471) As soon as you receive the letter, cut your hair, throw off your white clothes, join one of the brothers, live as your other brothers live, and immediately write to me so that I can answer you again. I know that you did all this considering it to be good. But take it apart, and [you will see that this is] the work of the evil one. 330. To the wife of the spafarius Flavius ​​963 During temptation, true friends are tested, becoming a refuge, like a haven for those caught in a storm. You, truly the noblest and most pious 964 of women, from time immemorial and from the very beginning are both a haven and a refuge for many souls deprived of shelter and food. There is almost no one among the monks who does not magnify your name and speak about your hospitality, if not from their own experience, then from hearing from those who have experienced it, like [for example] myself. [I heard about you] not only while I was still there, but also while I was at a great distance. Who told [me about you]? Those whom you accepted and whose habits you carried into this flood of unholy heresy. I pray to my God that you will survive it, guided by the meaningful mind of piety, with which you have become accustomed and with which you have lived from the very beginning. May it present you to God on the day of His heavenly revelation, so that you may receive eternal life with mercy. This is what I, a sinner, instead of the brethren Ignatius, prayerfully wish for you, most honest lady. 331. To the nun Maria 965 (472) From our brothers, whom your love for God deigned to entertain and shelter from the pursuing beasts, rumors have reached us about the good name, righteous deeds and virtuous life of your honesty. Thanks be to God, who has many who, in everyday modesty, retain divine splendor 966. And Christ, at His coming in the flesh, having rejected the glory of the world, chose the weak and humble to shame the rich and proud in the flesh (see 1 Cor. 1:2728). The guarantee for your life is the acceptance of your brothers. When you shelter them, think that you are sheltering Christ, for their flight is for His sake. Preserve virtue within yourself for the glory of salvation, in which may you be preserved, growing even more in goodness, divinely protected, offering to the Lord the virtue of old age, like blessed Anna (see: Luke 2:36) or any other of the illustrious who served God in venerable old age (πίονι). 332. To the monk Simeon (II, 30) 967 [Col. 1200] Having received in my hands the letter of your holiness and having read and learned in detail about what happened to you and to our holy fathers who were with you, whose names are in the book of life (Phil. 4:3), about the sacred exile of everyone and relocation to foreign lands, temptations and sorrows as a result of transfer and imprisonment from the godless, I, humble, grieved, imagining what temptations time had brought the churches (473) God, but at the same time he blessed the exploits of those persecuted for Christ, as well as you, who became for us the messenger of everything that happened, who was not lazy for me, insignificant, to have a hand in writing [the letter] and to detail the whole matter of oppression, for which may the Lord bless you [Col. 1201], may it further strengthen and strengthen the testimony of Christ in its unyielding defense! For I learned that after your defense, having met with the leader of wickedness John 968, you were not timid and did not remain second in the verbal competition, but, firmly opposing, defeated him and boldly stopped his mouth with the word of truth given to you by the action of the Holy Spirit. Truly, those who are mistaken have no power of speech, for they who walk in darkness with a foolish heart and foolish wisdom (cf. Rom. 1:21) or, more correctly, with madness, and ignorance, and blindness, have neither light, nor true proof, nor anything right and holy. They alone have both the first and the last power of darkness (cf. Luke 22:53); This is their word, and definition, and faith, and glory, and weapons. By their fruits you will know them, said the Lord (Matthew 7:16). What have they not done that is wicked and Jewish? They insulted Christ, the Mother of God, and the saints, for whose bodily features are dishonored, this insult applies to the very prototypes, and therefore the iconoclasts can rightly be called antichrists, as the Theologian and Evangelist says: now many antichrists have appeared (1 John 2:18). This is a little to your wisdom as a sign of the love given to us from God in unanimity and unanimity. Pray for me, good brother, so that I too will labor like you, and deign to inform me again how you live and how the affairs of your sacred society are going and will go. 333. To Joseph, brother and archbishop (II, 31) 969 (474) As for the letter, I did not learn from it about your health. But alas, my sins, that this happened! The brothers informed me that it [the letter] was lost along with the others, and this was the work of the devil. However, thank God, who hid him from the rulers, otherwise many would have been in danger; They informed that at the same time the iambics, which you had composed well against the iconoclasts, also perished (but, of course, you should not have sent them unwritten and unsealed). This, of course, saddened us. I, humble one, again salute your holiness, greatly desiring [to see] your venerable face. And whose is greater than yours? And isn't it always? Not so much by natural kinship, but by our common activity, not aroused from the earth, but originating from heaven, almost from the very beginning to the present day, as everyone knows and how those who gave birth to us formed us, so to speak, both spiritually and physically. May we remain so in the future, and may I not deviate from your virtue due to the multitude of my sins, but may we be unanimous in God’s love for mankind and in the prayer of those who brought us into the world! These are my prayer [wishes]. But other things in the Church of God, [and] what they are and how many [of them] are worthy of sighs and tears, of course, [Col. 1204] you've already heard. What the ancient heretics did not do against Christ is being violently done today. Christ rests (Matthew 8:24), and the stormy sea of ​​unbelief has risen high, causing universal destruction. But may those who are with you be true disciples, awakening Christ to tame and eliminate danger! My successor in [monastic] image 970 also departed, a good husband who received a reward for confessing an illness so difficult that he could not turn over in bed himself. How? Confronted, being taken and taken into custody, (475) and then sent into exile and thus committing testimony. So, the Lord did not despise his novice labors, which you know, although, due to my sins, he was involved among the defenders of adultery out of fear for his body, and not bowing to their side due to his way of thinking, as the case proved. Therefore, he, being torn away by God from that society, won a decisive victory, as well as the Midician 971 [abbot] and the Nicene 972 [bishop], as I verified from the letters. But what am I saying about both? I am convinced that each of those who opposed is in the same state. For our true patriarch himself 973 professes the truth, as I learned from the lips of someone who heard from him and praised his firmness at that time. I expressed this both in order to fairly honor the departed, and in order to notify your reverence of the need. You know that the inner evil is Leontius, who was once ours, who formerly joined the defenders of adultery, and is now the leader of the iconoclasts. Therefore, he occupied the Studite [monastery] and lawlessly rules over the Sakkudion monastery. Nothing pure comes from something unclean; as is he who gave birth according to the flesh, so is he who is born, whom may God overthrow by your holy prayers and may he strengthen me, a sinner, in the fear of Him! I greet those deigned to serve Your Reverence. He who is with me slavishly bows to you. I am glad, child, to receive your comforting letter. I not only enjoy it because I hear your voice in it, but I also have fun seeing your spiritual success. So, resort to letters, for (476) by doing this you will benefit both in one and in another respect [both to me and to yourself]. The more you draw from the well, the more its streams expand. The same thing happens with the language used in writing. I don’t see anything good in myself, even if you lavished great praise on me. The more you praise me, the more you constrain me, because I feel my [weaknesses]. If any of our words seems useful to you, it should be attributed to God, from Whom for your sake light [is revealed] in the blind, and small and meager understanding [is revealed] in the foolish. It should, brother, not be ashamed, but developed out of fear of the threat and in the hope of reward. And why are you wandering here and there, changing places out of fear of persecutors, isn’t this a phenomenon of the times, isn’t this suffering, isn’t it a sad phenomenon? But since it is for the sake of Christ, let it be joyful and lead to perfection. May the Lord do good to the good spafarii 975 who shows you hospitality and care for Christ’s sake. He has been useful to me many times. Now I have sent [the letter] to the archbishop 976. And you didn’t write before, as you thought, because you didn’t receive a response to your previous [letters]. After all, who out of everyone [in the world is more valuable to me] than him? This is understandable and fair. Do you see the evil of the devil? The letters have disappeared. But thank God they didn’t fall into the hands of the authorities. My spiritual father died 977, as you told [me]. But read [my] letter to the archbishop, and from it you will learn how I rebelled and what I said about other persons. May the general with the same name as me rest in peace, because in the last days he remembered me, the unworthy. How glorious you are if such people invite you on such occasions. May you appear even more reverend and chosen among many, for you alone serve the Lord of all. The more you cleave to Him, the more you will be exalted and honored, if He who said is right: those who glorify Me will glorify and those who disparage Me will be dishonored (1 Samuel 2:30). Why do you, brother, keep such a three-day fast? That you enslave and suppress the flesh is good, but observe the measure, (477) which could serve [you] for bodily health, and this is the best. So, pray for the salvation of me, the humble one. He who lives with me greets you. Greetings to those with you. Whether I write to you, child, or not, the memory of you does not disappear from my humble soul, not only because of the attentiveness of your soul since childhood, because your mood is not childish and infantile, but senile and courageous, since you were not carried away by either strong attacks or bad deeds, but also because you are with my only brother, but with your father. That among everyone you have been chosen by him for common misadventures, that is, for service, is an indicator of your considerable virtue. Conduct your service as if you said and did everything in the eyes of the Lord. For this you will receive a great reward (cf. Matthew 5:12), a value equal to gold, your faith is pure, my humble love of Christ for you is more sincere, the reward is more magnificent. There is enough power in these few [words]. Pray fervently, dear child, for me, your sinful father. I really need to write to you, child, although you yourself did not ask for it. Is it possible that you do not deserve to be praised and received according to your dignity, if you almost alone bear the labors and journeys, dangers and all sorts of situations, serving the holy archbishop 979? Blessed is your work, (478) your ascetic actions. You decided to walk among the nets, on hot coals. But strengthen yourself, child, and take courage. Fulfill your ministry, increase your talent, so that you will feel good and be blessed forever. Finally, pray for me, your humble father. You did well, spiritual child, by writing us a letter, although brief, but with sufficient force expressing your mind and proving that you are our branch [son to us] only by [monastic] rank, and not by way of life. However, on another basis you have the right to address us as a son, being a child, and the closest child, of our brother, the most God-loving archbishop. After all, the fact that out of the entire multitude of clergy you alone became his follower and, together with the most prominent of the brothers, went through persecutions and exploits, this is proof of great closeness to him, and also, of course, strong love for God. For this, we, the humble ones, love and respect you, and count you among our brothers. Why am I writing to your honesty? For the sake of your good Orthodoxy, for you did not join the persecutors of Christ, leaving your thoughts to go where they go, but, like an experienced helmsman, you sit at the mental helm, guiding your spiritual ship into the quiet harbors of Orthodoxy, crossing heretical unrest with the wind (479) of the Spirit. Having learned about this from our dear brother, who delivers letters to you, I decided that it would be good to write to you in order to get closer to your love. This is necessary for a Christian, especially now that the Body of Christ is being cut apart by the sword of heresy from the devil. Remain, good man, unharmed by the Providence of God, building on a foundation of gold, silver or precious stones (cf. 1 Cor. 3:12), so that you may become the church of God (cf. 2 Cor. 6:16). So be it [so]. If someone sees a rose in winter, he, of course, runs to look at this extraordinary sight, and expresses gratitude to the one who pointed it out. This is how you, a holy man of God, turned out to be for us in the winter of unbelief, and it was you who discovered you, a living Orthodox rose, my beloved son, the bearer of the letter. I saw you not with sensual, but with mental eyes and ran to you not with my feet, but with a letter, I smelled you not with my nose, but with my spirit; and the smell is very pleasing to me, and especially to the Lord, who may preserve you from the hands of heretics, so that when this severe frost passes and warm weather comes, you may enter into the interweaving of the crown of His glory. Give us the best you have, your sacred prayers. 340. To the child Phalelei (II, 32) 981 (480) You did well, beloved son, to send me a letter; with this you proved your faith and love. But why do you sing praises to me that I have absolutely nothing to do with? Don't you know that I am a sinner and simple in speech? But love is too cunning; it forces those who love to attribute to others undeservedly what is not in them 982. So, leaving behind praises, it is better to pray, my son, that I may be established in the Lord and in everything be saved from the evil one. Transfer your bodily weakness with gratitude to God and do not be upset about why it happened. The Lord knows how to assign something useful to everyone; however, I don’t know why this happened to you. Despise slander, and it will soon cease; and if you are afraid of it, then it will become stronger, from which may God’s help protect you! Although the oppression from the persecutors is great, the reward is heavenly. If only we suffer with Him, we will also be glorified with Him (Rom. 8:17). For now is not a time of prosperity, but of martyrdom. Communication with heretics is enmity with God [Col. 1205] Question about a presbyter who seems to be Orthodox, but, as you said, eats food together with a [non-Orthodox] bishop 983. If he stops such feasting, with [accepting] the penance of excommunication from priestly service for a while so that he no longer falls into such sin, then he can receive healing before performing divine services; and if he begins to act indifferently, then his wealth cannot serve as a redemption for a person; Along with gift offerings, one must avoid heretical communion and other sinful deeds, so as not to give good and receive evil in return, such as, for example, giving light and receiving darkness. Even if someone offered even all the riches of the world and yet had communication with heresy, he is not a friend of God, but an enemy. And what am I talking about communion? Whoever has contact with heretics in food, drink, and friendship is guilty. These are the words of Chrysostom and every saint. How is this an involuntary, and not [voluntary] thing, if someone seems to be Orthodox, and yet has communion (481) with heresy? An involuntary thing happens when someone, having forcibly opened the mouth of an Orthodox Christian, pours in heretical communion, which is what ancient heretics did and, as I learned, today’s Christ-fighters do. Entering into communication on your own is voluntary; If someone is out of fear, for this [is] the question, then even in this case he cannot have an excuse. For it is said: do not fear those who kill the body (Matthew 10:28), but God, who is able to cast both body and soul into the hell of eternal fire. Did you hear? Truly the whole world is unworthy of one soul 984, which keeps itself uninvolved in heretical communion and all evil. And those involved in both are equivalent to grass, wood, straw, which the testing fire of Judgment will burn, and the perpetrators of this will be burned, but not purified forever. I feel joy, my child, upon receiving your letters. It’s just a pity that you are in such labor and in prison. But one must endure everything, for it is for the sake of Christ. But won’t the ungrateful student and traitor to the truth, Leonty, carry away your brother-in-law? After all, he also received Voskition 986, like Judas, who inherited the gallows (cf. Matt. 27:5), and began to oppress the brothers living there. I think it will do the same to you. But, my brother, following the example of the blessed brothers, stand even to the point of bleeding (cf. Heb. 12:4), so that together with them you can be saved in the Lord. Pray fervently for me. Greet brother. (482) Just now I was getting ready to write to you, my beloved child. The brothers will report the reason for the slowdown. What you wrote earlier, I read and agreed with everything, for it [follows] from a good disposition. It is commendable that you live well for the salvation of yourself and your cohabitants and for the edification of those outside, not showing restlessness and a tendency to wander, but experiencing persecution in calmness, with a feeling of gratitude and patience. Therefore, you became kind to both your hosts and your listeners. So continue your work, mastering the divine, enlightening your minds, avoiding the enemy, drawing closer to God, so that, having reached Him, you will inherit the Kingdom of Heaven. As before, I wrote to you, if any of the brothers behaves badly, provide help, either by writing or [personally] going to him. Akaki, your nephew according to the flesh, is one of my servants and wrote to me. After all, Economy 988 has been captured. Pray for me, a sinner. Brother 989, who lives with me, greets me. Greetings to your brotherhood. The Lord is with you. Rejoice in the Lord, good Euthymius. Through the letter, I was honored to see you again and embrace you as my eye, as my heart, as a son of light, as a confessor of Christ. And why it’s late, the letter carrier will tell you the reasons. We still need to be patient. Therefore, brother, let us be long-suffering, so that we may receive the promises of God, living for the glory of God in a good manner, carefully observing all His commandments. (483) Pray for me, a sinner, that I may be saved. My brother greets you. The Lord is with you. Grace to you from the Lord, child Ephraim. Here again I visit you through a letter. How are you living? How can you bear it? How is your business [going]? I know what is good, for exile and imprisonment are for Christ's sake. I was late in visiting, but the brothers will inform you about the reason. When you are patient, be patient with the Lord (Ps. 39:2). Consistently spend every day as a soldier of Christ (cf. 2 Tim. 2:3), driving away thoughts, enlightening the soul with the remembrance of God and eternal blessings. The world is a dream, but virtue is alive [eternally]. Let us strive for it, so that God may be glorified in us and we will be saved. Pray for me, a sinner. Brother Nikolai greets you. The Lord is with you. Good, my child Aphrodisius, good, my beloved child. Peace be with you from the Lord, in whom is your hope, for whose sake are exile and imprisonment. How are you feeling well? When you endure, do you endure the Lord (cf. Ps. 39:2)? May He listen to you, may He hear your prayer, protecting and covering you like the apple of his eye. My brother will tell you why the visit is late. Stand still, be patient, pray again; The Lord will hasten to visit (484) His people. If only we served Him with fear and trembling (cf. Ps. 2:11). To those who see and listen to you, show yourself as an angel in the flesh, a revealed luminary of God, so that God may be glorified through you (cf. 1 Pet. 4:11). Pray for the salvation of me, a sinner. My brother who lives with me greets you. The Lord is with you. Good, good, Iperechy, my child. Endure, endure difficult times, exile, oppression. The brothers will tell you why the visit was late. However, I once again sent you a letter in which I gave you my forgiveness. And now may God forgive you for this and for everything. Put aside your sadness. Every father punishes and again consoles. But an ill-mannered and unpunished person has no value. And you be useful, tested, just as you suffered for the sake of Christ. Watch yourself, child, what place of residence you choose for yourself, how you live, avoid reasons for falling, means and places [of falling], so that you, as a son of light (cf. John 12:36), may be saved. Be patient a little longer. Pray for me, a sinner. Greetings to you who live with me. The Lord is with you. (485) Good Ammon, rejoice with great joy, for your exile and imprisonment are for Christ. Here I am writing again. And if it’s a little late, the brothers will inform you about the reason. However, I always look to you in spirit and pray for your salvation. Do the same for me, a sinner. Are you alone or [live] with your brother? I really wish that he was with you, for he, like you, is my child. I am glad to hear that you live well and are treated well. Be this way even more as a good example to your brothers. Our work, as martyrs of Christ, should shine for everyone for the glory of God. May the Lord give you strength, mercy, peace, blessing, and eternal salvation. Pray for me, your brother. Greetings to you who live with me. The Lord is with you. Rejoice, my most honest child Stefan. May grace, mercy [and] peace be multiplied to you from God. The brothers will report the reason why I delayed my visit. Always, even if I don’t write, I have you in my heart. So, take courage and be strong in the Lord, courageously enduring the present sad circumstances for the sake of future benefits. Compassionately, day after day, walk along the right path of God, drive away passions, purify your heart, please God, to whom you sacrificed yourself, for whose sake you were scourged and exiled. If you wait patiently for Him until the end, He will reward you with His Kingdom. Pray for us. The brother who is with me greets [you]. The Lord is with you. (486) Rejoice, my child Simeon. Here’s my word to you again, and why it’s a little late, the brothers will tell you. How do you feel, how do you live? Look, child, at the work of God, which He has given you, build up good behavior, hope, long-suffering, firmness in conclusion. I heard that you were making exits, and I was saddened, for this is not the will (θέλημα) of God and is not good for your soul. Christ called you to martyrdom, and not to heal bodies, to sit [in one place] and cleanse yourself from all evil, and not to wander and chase after the impossible. Do not be upset, my child, that I am reprimanding you, but take care of yourself from now on, please God and pray for me, a sinner. Brother Nikolai greets you. The Lord is with you. Rejoice, my beloved child, good Parthenius, son of the true light (cf. John 12:36). Again I talk to you through a letter, again I see and hug you. The brothers will inform you of the reason for the delay. But the memory of you does not disappear from my heart. I pray that you remain whole, prepared for every good work. How beautiful is your path of confessing Christ. How commendable is your patience, for it will grant the Kingdom of Heaven. Don’t lose heart, my son, be patient a little longer. The Lord is close to those who wait for Him (cf. Ps. 144:9; 18). How great will be your joy (487) when you are separated from a place or a body. But now who deserves the second? Fear God, be attentive to yourself, hate pleasure as [a phenomenon] very painful. Love God as your only joy, and may He keep you safe to the end. Pray for me, a sinner. My brother who is with me greets you. The Lord is with you. Grace to you from God, Igisim, my beloved child. I visit you late, but the brothers will tell you the reason. I ask and pray you, endure and endure your exile and imprisonment. Observe the place and manner of your life so that it is about the Lord. Watch out for invisible enemies so that they do not penetrate you through the adoption of evil thoughts. If we are not compliant, then we will face [although] daily warfare, but also [daily] crowning. So live like an Angel, like a martyr of Christ. Even if the enemy overcomes or wounds you, quickly rise up, cleanse yourself, and strengthen yourself. And having thus escaped [from the dangerous situation], save yourself by praying for me, a sinner. Those who live near me greet you. The Lord is with you. Be blessed by the Lord, my child Dorotheus. Grace and mercy, strength and strength to you. The brothers will speak about [the reason for] the delay in visiting. Watch, brother, [in what environment] you move, how you live. Do not (488) despair, but be patient; don’t lose heart, but wait; do not give access to evil thoughts, but if they rebel, resist, strain all your efforts against them, and they, in the name of the Lord, will leave and take flight. Sing the psalms you know. Pray more often: in your heart with the fear of God, on your lips with the glory of God, so that you will be kept inviolable. Finally, pray for me, a sinner. My brother who lives with me greets me. The Lord is with you. You never cease to praise us, the unworthy, in every letter. And we, feeling our shortcomings, rather groan than rejoice, for we are not like that [as you portray us]. However, beloved child, we accept your faith, from which these words of yours [come]. The answer that you asked from me, in a special note, I communicated to everyone in general, because many are asking about the same thing, and it is difficult for me to answer each individually. Pray more fervently for my humility, so that I, a sinner, may be saved in the Lord. I received parcels from you again. When will you stop? May the Lord reward you with everything you desire. You who live with me greet you, and I who live with you. 354. To the steward of the [monastery] Symbols 992 I received a letter from your love, read it and came to know your humility, for the sake of which God exalts those who love (489) Him. Therefore, during your current martyrdom, you too have been honored to become a sharer of His passion. And the fact that the Christ-fighters, defeated by your firm patience, let you go, is not a shame at all, but a victory for you. Please God in the place where you live. When someone strives in conscience and cleanses himself of rebellious demonic thoughts, then this is daily martyrdom. Be always good-natured, in good health and good glory. Don't forget to pray for me, a sinner. I bow to the brothers living with you. 355. To Joseph, brother and archbishop 993 When I heard your voice, O much-desired one, my humble spirit rejoiced, it seemed to me that I saw you with my own eyes, completely clinging to your sacred face, the features of which never leave me and will not leave me, even if those who have the power to separate us physically exiled you far beyond Hades 994. This is because [my] love strives [for you], as is self-evident. And you, Most Holy One, loving and praising us like a brother, cannot allow us to have a deficiency [worthy of] reproach, for this is contrary to natural conditions. Otherwise, could you, while lavishing praise, violate the truth? As you know, I am a sinner, I myself need light and do not shine, I endure for the sake of Christ no more than you and anyone else who is now resisting. Oh, if only there were as many! What a situation the Lord has brought our Church to, how everyone is being tested, as if in a crucible! And, however, few turned out to be gold, and almost all were lead. After all, the Lord said: “And a man’s enemies are his own household” (Matthew 10:36). Take, [for example,] first of all Leontius. He, like a wild beast, persecutes his fellow disciples and devastates the churches of God (cf. Gal. 1:13). May the Lord convert him, and may he strengthen us for the feat ahead, which (490) must be looked at as nothing other than martyrdom for Christ, equivalent to the ancients. Even earlier you were persecuted for the truth, imprisoned in solitude, and experienced many evils not once, but twice. Now, through the suffering you endure, you are entering the third stage. A triple crown is due to you, Most Reverend, from the Holy Trinity. May Thessalonica, more than ever before, be forever adorned with your exploits. Let Theodore rejoice and be proud of his brother, although he himself possesses nothing commendable. The nobility of the spirit lies in living after death. This is the thing we ask of the Lord. This is the guarantee of an endless Kingdom, which, together with you, may I, the unfortunate one, be worthy of, imitating your Orthodoxy and right life. He who lives with me bows very low to you, just as I do to the sacred Anfu. Having finished refuting [the iconoclasts], I again received iambics, and this gave me trouble. However, child, you did well to inform [me] about them. The middle acrostic is not observed. Not in all verses it begins with the seventh syllable, but in different ones it varies. [Sometimes] it is in the middle of the next syllable, and in that case it is not an acrostic. However, look at how I compiled it and you will find out for sure. Get the notebooks, read them and, after rewriting them, return them immediately. Take care of them carefully, do not talk about them to the wicked. This may result in the death penalty. But if any of the faithful, after reading, finds any flaw, or an inappropriate word, or thought, then let him either go through it and correct it, or better yet, let me know. I wrote them not without a purpose, but it seems [the poems] contain a great sense of truth. Remember us, child, so that we will always be saved in the Lord, just as we do for you. (491) By leaving the environment, you, child, did not sin at all, since God allowed this to happen, although [on the other hand] this is not a matter of perfection. However, make peace with the brother with whom you live and whom I salute. Save yourself, both, and intercede for each other in the fear of God, hiding here and there, in mountains and caves (Heb. 11:38) from heretical beasts and walking the path of bliss. Pray for me, a sinner, too, to be saved. The one who lives with me greets me. Having learned that you had recovered, although not completely, from the grave illness with which you were struggling, I, beloved, thanked the Lord. Illness, sent to us from God, who provides for our lives, is an exercise for our soul, and therefore we should treat it complacently. [The Apostle] says: when I am weak, then I am strong (2 Cor. 12:10). That's how it should be judged. Where does this pitiful Leontius’ fury against us come from, that he upsets the brothers 997 so much and, without sensual bloodshed, drains their blood, drying up their flesh? But let the word of the Lord be fulfilled: a man’s enemies are also those in his own household (Matthew 10:36). Wasn’t the Lord also betrayed to death by His own disciple? Pay attention: those who strive are likened to whom? Christ the First Martyr. And who did the torturer look like? Not only against the ungrateful Judas, but also against the deicides Pilate and Caiaphas. As you know, (492) for the evil Leontius, the present is a consequence of past events: from [patronizing] adultery, he moved to iconoclasm, or, more correctly, to Christ-fighting, and with his wickedness he came so close to the sovereign that he became similar to him in his name. His proper name is Leo; the name of this Leonty, a derivative, like a flame from fire, flowed from iron. But the Lord is close to those who wait for Him (cf. Ps. 144:9; 18), He will break the goad and soften the iron. Therefore, brother, let us not become grieved by suffering, keeping in mind that long-suffering leads all who love God to testing and multiplication of crowns, as it was from ancient times and from the very beginning with the saints. So let [this] time continue, martyrs multiply, genuine gold be tested. No one, without having been purified by sufficient kindling and without demonstrating the firmness of faith, can be pleasing to God, the purifier of gold. And the case of Euprepian causes me, a sinner, grief. However, one must pray for him. What you asked about, I myself know, is not the case. These [people], both monks and nuns, who always wear white robes on the outside, although inside they are light-bearers, are only secretly saints. This is one of the types of oikonomia, so to speak, by hypocrisy (παρά την ὑπόκρισιν) [and consists in] changing one’s appearance, or habits, or address for a certain short time or in a [certain] place. Saint Abraham resorted to the first, Saint David to the second, and Saint Peter to the third. When two disasters threaten, falling or evading, it is better to choose the easiest, that is, the second. It is better to be a secret monk and not touch wickedness, even under the pretext of lack of strength, than to be completely rejected. You verbally conveyed through the letter carrier that in the eighth chapter there is an error that contradicts the canon of St. Peter 999. I didn't know that. Let the canon be observed. Who am I, unfortunate one, to abolish laws? However, in other chapters, both in those that you just asked for, and in those with which I answered the questions of others, I advised, but did not give a rule or law that is generally binding in relation to external ones. This is not permissible for me and is not in my power. I am a priest, although (493) unworthy, and not a hierarch. Only he and persons of his rank have the right to issue universal canons and laws. 359. To those who claim that Christ is indescribable (II, 33) 1000 [Col. 1205] Whoever says that Christ is indescribable in bodily form, of course, using some natural argument and logical proof, defends this to establish the truth and to enlighten the ignorant. So, let him come forward and teach what his natural foundation is and what is the reason for such inconceivability. Did not [Christ] take our image? Was not His body made of bones? Were not the apples of His 1001 eyes protected by eyelashes and eyebrows? Were not His ears made with winding passages? Were not His nostrils adapted to the sense of smell? Was He not gifted with blooming cheeks? Did He not speak with lips and tongue, lips and teeth, and eat and drink? Was He not provided with joints for shoulders, elbows, and arms? Did He not by nature have a chest and a back, legs and feet? Did He not grow with time, becoming stronger and more prosperous with age (see Luke 2:52)? Didn't He make movements when walking up, down, in, out, right, left, around? Was He not subject to labor [Col. 1208] and sorrows and other impeccable (ἀδιάβλητοις) passions, did not have hair on his head and did not clothe his whole body with a tunic? If He undoubtedly appeared in this, that everything together constitutes a true man and the image of which in bodily form serves as a true image of him, without which any complex body, as tangible and having color, cannot exist, then is it not extreme blindness and godless audacity to assert that Christ, who has become consubstantial and similar to us in everything, is indescribable? How then, after the destruction of imageability, all the corresponding qualities will not be destroyed? Property (ή ἰδιότης) is unchangeable, says [Gregory] the Theologian 1002. Or how can quality be changing and ceasing? Let the enemy explain this. (494) Be patient, be patient with the Lord (Ps. 39:2), my beloved child Timothy, for it is written: if we endure, we will also reign with Him (2 Tim. 2:12). What a great promise to become a king in heaven if you commit martyrdom for confessing the Lord. Let what has been said not seem strange to you. The Apostle and Theologian says: He made us kings and priests to God and His Father (Rev. 1:6). Why even talk about this? God commanded man to be even a god. Azrekh: You are gods by nature and sons of the Most High (Ps. 82:6). Thus, this dignity is achieved by [everyone] who has not died from sin and has not fallen into wickedness. Therefore, brother, let us stand, we will not die the death of sin, so that we may become gods and kings. Moreover, prison, sorrow, oppression, hunger, fire, sword, a thousand [generations] of death, nothing can separate you from the love of God (Rom. 8:35). Let the wicked resort to whatever torture they please. I absolutely have no strength, and due to my sins I lack everything. But the word of truth [is able] to prove what is required. By the grace of Christ you began this and, as I hear, you reveal great zeal in this. But pray also for me, vile one, so that I will be jealous to follow you. He who lives with me greets you. 361. To the monk Vasily 1004 What is this star of piety that has shone upon us from the West? From her [come] the bright radiance of words and the brilliant rays of life. Your sunrise is like a sunrise, your confessions are martyrdom, although by the condescension of the Confessed One you have not yet been given the opportunity to take part in the feat of scourging, perhaps so that by delaying the gift (495) the Good God would help kindle in your soul a stronger desire to receive it. Likewise, mothers, in addition to their children, giving gifts to other relatives, thereby kindle [in their children] the desire to receive gifts. On the other hand, [this is being done] perhaps for the purpose of preventing the blood of martyrdom from disappearing in the future, with which the time is enlightened, the soil is sanctified, and the society of the Orthodox is established. I am glad and congratulate you on being included in the list of confessors. Having embraced you in spirit in the same way as if I saw you with my own eyes, I kiss you, I value you as a like-minded person, as a father or at least a brother, but not as you say out of great humility, I look at you and look after you and in the presence of the Invisible God I give my hand to the martyr so that we can think and confess the same even to the point of blood, and not somehow and not renounce Christ our God who created us, nor the Mother of God, nor any of the saints After all, it is clear that when someone’s image is rejected, the person depicted is also rejected, for both the prototype and the image are one and the same in honor and power. And if this is so, as the God-bearing [fathers] say, then, of course, in both a positive and negative sense. In the same way, is not the Life-Giving Cross rejected when its image is insulted? It is clear that it is rejected. Isn’t Christ also deposed if people object to His image? Of course it is deposed. What does the Lord say? He who rejects you rejects Me (Luke 10:16). Man is the image of God, but the artificial image of Him in bodily form is [an image] closer than man, because there is more similarity between the image and the prototype of Christ than between the different degrees of assimilation of the Divinity [and the Divinity Himself], although it is customary in a certain sense to speak of [God’s] likeness. Consequently, in a derivative sense, the Lord [as it were] said: “He who rejects My icon rejects Me”; It cannot be otherwise, although those who have renounced Christ do not agree with this. There is more similarity between Christ and His icon than between God and man. Let's stop here so as not to increase the size of the letter too much. Leave, saint, praise regarding me, for I do not have and have not done anything good, but pray for my insignificance. And what our student, brother Hypatius, deserves praise for is the dignity of the branch, not the root, for very often, especially in matters of will, straight branches grow from a bad root. 362. To Abbot Macarius 1005 (496) Enough time has passed in silence, and therefore I consider it necessary to address your fatherly reverence with a pitiful, but still kind word. Who in our eyes is closer to the Lord than you, who shines both in life and in word and, I add, has long been associated with us by the same suffering? Signs of the coming of the Antichrist How do you, the best of fathers, look at modern events? Is this not the introduction to the coming of the Antichrist? Christ in His image was removed from the environment, as were His Mother and His servants, and this is a sign of Judaism or paganism. It is not shepherds who rule, but wolves (cf. John 10:11–12), having the same ones at their disposal. If, by chance, a sheep of Christ happens to be somewhere, they hasten to hand it over to be torn to pieces by wild beasts. Two of my former disciples 1006, now shepherding godlessly, are more furious than others: they consume some of their fellow disciples, dragging them into heresy, and punish others more severely than any other. Do I need to list it? Everything is confused and ruined [now], when the former evil is intertwined with the current wickedness, which is growing more and more. Why did I say this? On the one hand, in order to find relief in complaining about the sorrows [confusing] my humble soul; and on the other hand, to encourage your holiness to be more persistent in vigil over the word [of Orthodoxy] and to pray to our Good God for the renunciation of those in power. I am sure that the Lover of Mankind will relent, for you are righteous. 363.To Abbot Constantine 1007 I add this to my previous letter and turn to your fatherly holiness, which I regard with all kindness in view of not only the relationship established between us in Christ from the very beginning, (497) but also our identical suffering in martyrdom for Christ. I heard that at first you labored beautifully and ardently in the confession in the capital, then you were exiled to Thrace, and now you were taken again and transported to Byzantium. O blessed one, you are walking the path of piety. But rejoice, for God-woven crowns and imperishable rewards are being prepared for you forever. Speak to us, the humble, words of life. These, although briefly stated, are your deeds. [Whether this is so] or not, do not abandon your intense prayer for me, unfit, so that I may be saved. 364. To Michael, [Bishop] of Sinad 1008 I learned long ago that the destroyers of piety have brought you, the pillar and foundation of the truth (cf. 1 Tim. 3:15), from your former imprisonment 1009 and are keeping you [now] in the capital. And I wanted to write to your blessedness, but I restrained myself because I had already addressed [you] several times, but was not rewarded with an answer. But since I decided that for me, small and insignificant, it meant a lot to hear from you even one greeting, which I now received in writing through your associate, the father of my holy [abbot of the monastery] Kafarsky (των Καθαρα) 1010, I joyfully took this as an opportunity to write. The letter [of course] will not bring any benefit to your God-perfect virtue, for I am poor and despised, but it will bring consolation to me, a sinner, like a son, a conversation with a kind father who courageously fights for Christ. I imagine the place in which you are being held 1011 [is] a special place of execution, not because of the situation itself, but because of the malice of the sovereign. So a proven executioner and an even more proven fighter came together in one place. This sight is [generally] available to the wicked, [as arousing] hope (498) of achieving what they want, which the Lord will avert, but to us as a call to fight. Isn't that right? [It exists] even as a school of those who are refined in courage for exploits. Here is my brief appeal to you, most holy and at the same time most dear. Accept it with condescension and reward me with your holy prayers for the salvation of the soul. Your letter, brother, is good and decent: there is no verbosity in it, but nothing important is missed. Therefore, having read it with joy, I blessed you and prayerfully wished you to be unchanged in both word and deed. So, gather strength and take courage, always preparing yourself to die for the sake of the Lord, practicing reading, learning the dogmas of truth, and precisely the [dogmas] of our piety. Rejoice and do not be upset, but give thanks to Christ, Who was pleased that you should reach such a degree of confession of Him, followed by eternal life and inexpressible joy (cf. 1 Peter 1:8), even if we had to undergo the deprivation of members, not to mention if we were subjected to imprisonment and solitary confinement, cold, and hunger. Those who are not prepared in this way dry up like grass, that is, they fall (cf. Is. 40:7), just as those who fell away fell away. And you, my child, stand, endure suffering, like a good soldier of Christ (2 Tim. 2:3), make your confession, stretching out your hand, as I [previously] wrote, first of all to the brothers of the Studite monastery, if they still remain there in the Lord, for they are primarily related to you as companions and companions. May the Lord turn you into gold according to the purity of your heart. Pray, beloved, for us sinners. (499) I praised my God, child, when I learned from the letter about your health. I am glad, and even very much, that you escaped the capital, joining your brother Lucian, and that you live in a place where there is absolutely no noise, excitement and heretical flame. [On the contrary,] calm and silence reign there, from which good habits arise in the soul, in particular, you have a rewarding friendly feeling of sadness about him and comfort in me, who is not indifferent to [this]. Blessed are you, beloved. May the Lord send His Providence for your society. Let your work be revered. Pray for us sinners too, that we may be saved in everything. 367. To the children Euodius and John Worldly joy and sorrow for the Lord Thanks to a short note about your health and salvation, we saw your twoness with our own eyes and rejoice that you live in the Lord, although in sorrow. Isn't that right? For [you] are in persecution. But let hope ease the distressed. Whoever rejoices in worldly joy will not rejoice in heaven, but no one here suffering grief for the Lord’s sake will be deprived of eternal joy. Mutually affirm each other, convince, protect, be firm in your way of thinking, in order to become both in deed and in word servants of God, worthy of God’s promised bliss. Write indefinitely so that you receive an answer to every letter you send. Pray for the salvation of us sinners too. (500) Having read your letter and learned where you live, beloved child, and how, with how many and with which brothers, I, humble, completely calmed down, blessed both of them, and above all you, a good leader, who, due to your good condition, took upon yourself the leadership of others. So, continue to live in unanimity and peace, passing the time of persecution into salvation and bliss. After all, the Lord called you blessed in the Gospel (see: Matthew 5:10–11). The Kingdom of Heaven is the greatest glory, the highest hope. I ask you, stand, my brothers, stand invincible from enemies visible and invisible; prepare yourself in case you are captured, so that by the power of God you will be triumphant victors, like many of our brothers. But while God wants you to remain free, continue to live well, on the one hand, treating each other with love and without insolence, on the other, submitting to each other in the fear of Christ (cf. Eph. 5:21), of course, following the example of your head, brother. After all, everything that has no head and beginning is disordered and full of disturbances; let us be far from it. Pray for the peace of the Church of God, for all our scattered brothers, and especially for those living in the Studite monastery [brothers], whom the godless Leontius oppresses and greatly upsets and who nevertheless strongly oppose him, and finally, for us sinners, so that we may be saved in the Lord. Your brother Nikolai greets you a lot. 369. To the layman Constantine 1013 (501) For everything that you sent to my humility, man of God, lily of Orthodoxy, ardent friend, may God’s blessing be on you and on your whole house. If you gain a friend, in temptation gain him, as Scripture says (Sir. 6:7), for he becomes a sharer of [your] sorrow, a guardian of faith, and his merits have no measure. Such are you in your words and in the deeds with which you confirm them. But, please, leave it alone, don’t bother yourself too much. And if you cannot, may the Good God not forsake you with His invisible blessings. May He keep you and all your house safe. Everything that your virtue again told us was wise and reasonable, so we were rightfully surprised and thanked the Lord when we encountered such intelligence in a young girl. True, this is unlike those who existed before, for we, the present, both men and women, are infinitely inferior to them both in wisdom and in education. In any case, you are very prominent at the moment. Your word is an adornment greater than any perishable beauty. But it is remarkable that your life agrees with the word, and you do not reveal one-sidedness in either one or the other respect, for you decided to suffer for Christ during this persecution. You did not limit yourself to the former scourging, but again, not being able to resist, you were overwhelmed by an ardent love for a good confession, in which there is always a flame. You really know what is good, or what is good (Ps. 132:1), namely, to suffer for the truth and to be distinguished by martyrdom. Gold and silver, glory and splendor and all (502) earthly imaginary well-being are nothing, although they are called good, for they are fleeting and disappear, like a dream and a shadow. What's next? [Follows] the election of the monastic life, which you promise to accept after the end of the persecution. Although it is wonderful, I was not amazed [by your decision]. Why? Because anyone can conclude what follows based on what came before. The proof can go back and forth. If smoke [is visible], of course fire will also appear. And in this case, if there is a confession of Christ, it is clear that life in monastic perfection will also shine forth. How blessed you are in both respects! But do not wait for me to lay my hand on you [to tonsure you as a nun,] for I am a sinner; let it be better done by the one by whose sacred laying on of hands you will be sanctified. I bow low as the mother of light, the one who gave birth to you and revived you in the true light. Having received her gifts, as well as yours, I offered thanksgiving and prayer to my Lord for both of you. However, I have burdened you greatly. But may He who takes away the sin of the world free you from spiritual burdens (John 1:29). 371. To Abbot Macarius 1015 I really wanted to know where your reverence has been transferred and where he is being held. And when I received your letter and found out, I, humbled, was filled with joy even before reading [it]. And having read it, could I not rejoice, for, my beloved father, you live in the Lord, fighting the good fight, following the divine path and, according to the apostolic word (2 Tim. 4:7), keeping the faith? Blessed are you, according to your name, Macarius 1016, and praiseworthy is your feat, both previously known and now heard, for you did not prefer anything to the love of God (503) and were not carried away by the promises that the emperor is now feigningly making. Nor were you struck by the threats [you] rejected. But you remained a faithful warrior of Christ (cf. 2 Tim. 2:3), a holy confessor, a martyr during your lifetime, without disgracing your previous life, on the contrary, you greatly glorified it with your present deeds. And our affairs are not at all in the same state as you, most courageous father, say out of love [for us] and your extreme humility, but [are] as we recognize in our conscience. How? [And here's how:] we are unworthy to be numbered among you, due to the multitude of our sins. However, for now we are still holding on. How did lovers reject [a heretical proposal] and how did those who think highly of themselves do the opposite? There is no need to list them. Your holiness already knows them. I would add: and a man’s enemies are his own household (Matthew 10:36). Absalom 1017 is not alone: ​​there are many. Evil people and deceivers will prosper in evil, deceiving and being deceived (2 Timothy 3:13). The caves are full of persecuted people, the great sacrament of piety (cf. 1 Tim. 3:16) is ridiculed, they mock the image of Christ, His Mother and servants. Shouldn't we regret and cry about this? But, most sacred one, stretch out your hand in prayer for the destroyed Church, so that the Lord, rising as if from sleep (cf. Matt. 8:24), forbade the mental storm and send calm, peace-making weather. Pray for your son and also for the brother who is with me who greets you, so that we may be saved in the Lord. 372. To patrician Irina 1018 Why am I bothering you, God-loving patroness of monks? Your gifts exceed my dignity. It would be enough for the previous ones and the previous ones, they are frequent (504) and plentiful. What are these for? You have become like Solomon’s leech (Proverbs 30:15), who knows no limits in good deeds and, as it were, shedding her blood to feed others. You are known not only for this, but at the same time for many other qualities: jealousy, ardor, love for God. Although we slipped a little, we need to repent and continue to walk the path of the Lord. Put aside sorrow, embrace spiritual joy, for the Lord is close to those who wait for Him (cf. Ps. 145:9, 18), so that when we still say the words of prayer, He [already] answers: “Behold, I am here.” To Madame Irina, from whom I received alms, may there be peace from God. I hope that she will ascend to a high level of monastic life when the Lord turns the storm into a calm breeze. I read, child, your letter and, having read it, I thanked the Lord, having learned about your mental and physical health. You did well [in general] by writing, especially by reporting that your mind is established in faith; let it be the same in reality. Therefore, be attentive to yourself, avoiding seeing women 1020, avoiding all insolence, as destruction for the soul. Avoid evil thoughts, like fire and destruction for the heart. Fear God and work for Him in fear, performing psalmody and vigils according to the order. Do not remain idle, but remain at work. Don't indulge in laughter, but cry. Don’t be an idle talker, but speak [only] usefully. I advise this not only to you, but also to Antipater and the other brother. I greet them and [as far as I can], a sinner, I prayerfully wish salvation for both. (505) I am glad to hear, child, your voice, like a mother’s voice of babies, especially because your wandering, that is, flight, turned out to be more reliable than our imprisonment, since it was so arranged that you could rewrite [my] previous letters. Get further ones. I know you have worked hard, but, beloved, work harder. After all, the reward [is] considerable, and half of it [would be enough] for me, a sinner, to gain spiritual benefit. May the Lord bless your master for not forgetting about friendship and maintaining piety. I bow low to him through you. Explain to him that in your person he is giving alms to me. You do well to memorize chapters [of the Holy Scriptures]. This way you will better understand the meaning of the words; However, unlike others, you have been given the gift of understanding from the Lord. Give Him, child, active gratitude [for this]. Pray for us. Brother greets you 1022. Always save yourself. 375. To virgins 1023 Just as you do not stop your good deeds, so do we, humble ones, correspond. But such an exchange, in other words, is of little significance. I am sure that [you will receive reward] in a deed more glorious than earthly deeds. When and from whom? From God in the next century. Nothing goes unnoticed by God, especially the offering of your generosity. And now, having [again] received [gifts from you], we offered up the appropriate and intense prayer for you, being content with this and not wanting anything more, for labor is enough. (506) And you, mothers and sisters in the Lord, struggling in the good fight of monastic life, rejoice, strengthen yourself, striving for the best, for for one who follows the path of virtue there is no stopping. It is unattainable, no matter how you approach it. Blessed are you, having chosen a virgin life, truly angelic and heavenly. It requires a lot of work and effort, and especially tension, but it leads to obtaining the Kingdom of Heaven. Therefore, one should not become discouraged and lose heart in one’s work. After all, those who strive for earthly well-being do not retreat and do not give up until they achieve what they want, although it is wrong, it can change and perish, even become the cause of eternal torment. Moreover, we should not be burdened, but with inspiration work for the Living God and wait for [the appearance] from heaven of His Son in human form, whose image is denied by today’s heretics. Avoid destruction, ladies. He will come in the same way as he ascended (Acts 1:11). In what form? As a Man who can be depicted, and for the purpose of judging everyone, including [including] those who deny that He can be depicted. I ask you to accurately coordinate your life with faith. Married women, says Scripture, offer something to God, and virgins everything (see 1 Cor. 7:34). Don't be like some people who have adopted a bad habit and talk too much. Life is short, it's all in the present. Break off your [previous] relationships and work together for Christ, for attachment to two at the same time is unacceptable (cf. Matthew 6:24). Suppress the flesh, enslave it to the spirit. Purify your heart to be virgin in both flesh and spirit, for this is most valuable <p. 222> and preferably. I reminded you of this, loving you in the Lord as my mother or sister. And you pray that I will become a doer of what I teach others. Save yourself. 376. To the child Naucratius (II, 34) 1024 [Col. 1208] What is more pleasant than the news that has come to me, a sinner, that you, my beloved son, together with your other seven brothers, whose names (507) in the book of life (Phil. 4:3), were scourged for Christ our Good God? Glory to Him who called you to confess His truth; glory to Him who strengthened your venerable souls to fight before others, without fear, without retreating from the face of the destroyer, but to confess your good confession and for it, together with Christ, offer your back to be scourged. You have formed a new host of confessions in the Church of God; you have increased the glory of brotherhood in Christ. Blessed indeed are you, my beloved, and most blessed; Blessed are the wombs that gave birth to you. If it is necessary to say something about me, blessed am I, unworthy of blessing and unhappy, that I, a father, hear about such sons, sons of God and heirs of Christ. What kind of joy is this? Isn't it sweeter than any joy? What kind of glory is this? Is it not more amazing than [the glory of kings] wearing diadems, wearing the stripes of Christ, His life-giving sufferings, as if they were crowns? These are your deeds that the sky praised and the earth heard. And our deeds are insignificant and sinful, except for what Brother Adrian announced; he was completely saved. If we need to add anything, we will state that too. After the scourging, they locked the two of us 1025 in an upper room 1026, blocking the door and taking away the stairs; there are guards around so that no one approaches in any place and enters the dwelling; and everyone who enters the fortress is met by guards and is not allowed to stay anywhere except his home until he leaves again. It was strictly ordered not to give us anything except water and firewood. So they simply placed us in a coffin in order to kill us. But God, by the mercy of His love for mankind, feeds us with the necessary things that we brought with us and that, by order, is given to us through the door opening [by man], [Col. 1209] ascending the ladder placed at a certain hour 1027. We do not dare to say what Daniel said when he accepted lunch from Habakkuk: You have remembered me, O God (Dan. 14:38). However, He also remembered us, sinners, and has mercy, and protects, and protects. So, as long as we have something inside to eat, or as long as one of the weekly (508) gatekeepers brings something secretly from home, we eat and glorify God. When the necessary things are exhausted, according to God’s dispensation, then we will part with life; and we rejoice in this, and this is a great gift of God. And who am I, the unfortunate one, kept in this way for His name, so that later I would undeservedly be awarded, as He commands, excessive glory together with my brother? Therefore, I ask you, brethren, to help me with your prayers before God, so that I may get rid of the evil one in every possible way, and that He who began the work of confessing Him in us out of His compassion, and not for any of my deeds, for I did nothing good on earth, but the opposite of that, He Himself completed it in both. We, the humble ones, do not cease to ask this with tears for you who are enduring the same thing. We welcome not only the eight chosen of God 1028, but also Abba Peter, and good Litoius, and another, if anyone happens to happen. 377. To the child Epiphanius (II, 35) 1029 Now, my beloved son, as before you expressed a desire, go to the West, take this letter written from my words. I sent two letters to the apostolic [see] 1030 and to Mr. Methodius. By the grace of God, the companions of brother Dionysius safely reached those places and brought good hopes, for the sake of which I considered it good to still send a letter. I wrote not only on my behalf, but, as before, on behalf of (509) both abbots who are indicated in the letter, except for Eukerius, because, as I learned, he fell due to my sins. Thus, by common decision and agreement, after secret communication and familiarization with the letter, we sent it, although I cannot do the same due to detention, however, this letter was written as if with the common consent of both. Maybe later they will find out about it too. So, go, good Epiphanius; appear to the West as a faithful, wise, long-known messenger; give the letter and in accordance with what is stated divinely inspired in the holy apostolic [letter], according to the inspiration and words of the holy Methodius and the holy bishop of Monemvasia 1031, and intercede and earnestly ask that this be brought to an end by the good pleasure of God, who has to preserve you and present you as sacred and blessed [Col. 1212] chapter. Don't be afraid; Great reward and great feat for you. Christ is with you. Greet all the saints, especially the most famous, and especially the saint of my father the Archimandrite, as well as my master Chartophylax 1032, love for whom lies in my humble heart. I heard your voice again, beloved child, and it seemed to me that I saw you with my own eyes and hugged you. You are sad that you are left free. Let there be thanksgiving to the Lord, who has provided for this. You (510) are a prisoner in your mood, blessed for your confession. Besides, you don’t know what tomorrow will bring (cf. Proverbs 3:28). Be ready and let God lead you wherever He pleases. Everyone needs caution, the persecuting enemy is everywhere. Strive, my child, for salvation, wherever you are, praying for me, your sinful father. Going to the West upon the return of the brothers 1034 and taking, of course, letters with you, with the help of my prayers, do for me a God-loving and necessary [deed]. Having learned about what was done there [with you] by the previous primates, I was amazed and fell into despondency. How did you not inform me about the Philagrius case? My humble soul is overwhelmed by my concern for him. Your letter came as a complete surprise to me, my dear child. About whom I thought that he was in Rome, he writes to me from Byzantium. Whom I thought was free remains in chains. What does it mean]? This, in any case, is the work of God’s Providence, so that you and your sacred brothers take part in suffering for Christ, for you are not only among those praying, but among many you are distinguished by knowledge and have primacy among scribes, one might add, and are the mouth of my humility. You have already spoken out, glorifying my deeds in your letters, and it would be more correct to call them yours, for what belongs to the son belongs to the father, and in your love there are no limits. And I beg you to be courageous in your exploits for Christ and endure everything even to the point of bleeding, for the present temporary sufferings are worth nothing in comparison with the glory that will be revealed in us (Rom. 8:18). On the other hand, you decided from the very beginning to join the confessors and (511) almost put yourself in danger. Now that you have been taken, you, brother, have been given legal martyrdom, [as Scripture says] (2 Tim. 2:5). Let us not retreat, I beg [you], we will not spare our flesh, but we will surrender it to everything that Christ has prepared in order to lead both soul and body to immortal blessings. Prayerfully wish the same for me, a sinner. The brother who is with me greets [you]. 380. To the child Naucratius (II, 36) 1036 [Col. 1212] I rejoice in you, my brother Naucratius, that you have become a son of joy, that is, you have suffered for the sake of Christ. Truly, what is more pleasant than this? What's more glorious? You suffered scourging, like Christ; you were transferred from prison to prison, being delivered into the hands of the wicked John 1037, with whom I, humble, fought. But you did not fall during his attack, but, on the contrary, repelled the superstitious one, denouncing him, which I knew exactly and rejoiced. May God's help continue to be with you in everything that happens! But since you said that in a conversation he proposed [some] sayings for the overthrow of the holy icons, namely Asterius, Epiphanius and Theodotus, then I considered it necessary for the instruction of both to set out here, although this stretches the fabric of the letter, their very sayings and, with the help of God, their refutation from us, the ignorant. The saying of Asterius, word for word, is this: “Do not portray Christ; for the humiliation of the incarnation alone is sufficient for Him, which (512) He voluntarily accepted for our sake, but, mentally preserving in His soul, bears the incorporeal Word” 1038. So, let's ask this narrator why he forbade the depiction of Christ. “The humiliation of the incarnation is enough for Him,” he says, as if [the incarnation] once accepted by Him is inglorious and He avoids re-discovering this humiliation. But how is it voluntary if it is inglorious? For what is voluntary is glorious, and does not have the ignominy of involuntary. If this is not so, then at least painting, which expresses in likeness the same thing that was before, is repetition. Why is it not prohibited to remember Him through hearing, if the image for sight is hateful to Him, as serving as a repetition [of humiliation]? Both are similar and equivalent, as the divine lips of Basil the Great said. Likewise, it will seem that the Cross, once inscribed, is a repetition of another Cross, as well as in relation to the Gospel; and since both are depicted constantly, there are countless Crosses and Gospels, and not just one and the same. But if there is only one Cross and there is no other, even if it were depicted a thousand times, [Col. 1213] and the Gospel is one and there is no other, even if it were depicted in countless numbers, so Christ is one, and not two, even if He were depicted in the same way. It is depicted in the same way as it is read, and neither the ear from hearing nor the eye from contemplating the fact that God became man is enlarged: the Eternal One is revealed as a child, the Nourisher of all is nourished by milk, the Immense One is embraced, the Most High becomes a man, the Abyss of wisdom is baptized, the One who surpasses all beings performs the works proper to God and man, the Lord of glory is crucified on the Cross (cf. 1 Cor. 2:8), He who gives life to everything is buried and resurrected, Not limited to any place, he is exalted in human form. Let him stop condemning such a saving phenomenon for the world in two ways, considering the glory of the Lord to be dishonor and presenting His voluntary humiliation as involuntary; let him stop resisting Basil the Great, whose voice is the voice of God and who in one place commands: “Let Christ also be depicted in the picture as an ascetic in competitions” 1039. (513) Let the following sentence be rejected from the sacred society, along with this saying, as containing equal absurdity. For what is he saying? “Keeping it mentally in your soul, carry the incorporeal Word.” Oh madness! Did the Divine lips call the Word incorporeal after It became flesh? The Holy Apostle no longer calls Christ flesh, but also not the incorporeal Word, when he says: therefore, from now on we know no one according to the flesh; if we knew Christ in the flesh, now we no longer know (2 Cor. 5:16). Explaining this, Gregory the Theologian points to “carnal infirmities and everything we have except sin” 1040, as in another place he says: “No longer flesh, but not incorporeal” 1041. And whoever calls Him the incorporeal Word contradicts not only two, but also all the God-bearing fathers. So, it is naturally proven that from the absurd follows the absurd and, after refuting the lie, the opposite must contain the truth. How? Depict Christ, where appropriate, as having Him living in your heart, so that He, both read in a book and contemplated in an icon, as cognizable by two senses, will doubly enlighten your mind when you have learned to contemplate with your eyes what you have been instructed in by word. And when He is thus perceived by hearing and sight, it is unnatural that God should not be glorified, and a pious man should not be contrite; And what could be more salutary and pleasing to God than this? This is how we, insignificant ones, understand the truth, although some of the holy fathers who came before us understood the issue at hand differently. This saying is over. What kind of Epiphany? “Your piety will judge whether it is decent [Col. 1216] we have God, depicted with paints” 1042. Look what a liar he is 1043. He speaks not of Christ, in Whom the describability is seen together with the indescribable, for in Him both natures are revealed, but: “God is written for us,” rejecting humanity in the Word, according to the Manichaean teaching, and presenting a pure God, (514) in order to amaze the listener with the absurdity of the proposal. It is absurd to call God visible when the Divine Word says: No one has ever seen God; The Only Begotten Son, who is God and visible, revealed this (John 1:18), for it is known that no one has seen God, pure from humanity. The Only Begotten, after His incarnation, is not unrelated to Him, therefore He is visible. So the holy Apostle cries: God appeared in the flesh, justified Himself in the Spirit, showed Himself to the angels, preached among the nations, was accepted by faith in the world, ascended in glory (1 Tim. 3:16). This in the flesh must be attributed to the entire [given] saying in general, for the first expression has a connection not only with the subsequent ones, but also with all the properties of the incarnation. Just as God appeared in the flesh, so in each of the events about which it was previously said, [He was in the flesh,] for it would be unnatural both to appear and to ascend, if this were not meant in the flesh. So exactly in the flesh He feeds on milk, and prospers in age (see: Luke 2:52), and walks with his feet, and sweats when exhausted (see: Luke 22:44), and converses with his tongue, and so on. If this is so, and if one of all bodily properties is describability, then it is obvious that God can be described in the flesh either with paints or in some other way. For both of the two are absolutely necessary: ​​if He appeared in the flesh, then He is described in the flesh; one corresponds to the other, one depends on the other. If the second is not true, then also the first; but the first is true, therefore the second is also true. Thus, both according to Divine teaching and according to the general sense, it is absurd not to confess God as being described in the flesh, if He appeared in the flesh. Then and in another place the valiant man says: “I have heard that some propose to paint the immense Son of God; tremble when you hear this" 1044. But who among those who have intelligence will not laugh at the superstitious? Didn't he read that they took Jesus and bound Him, and took Him first to Anna (John 18:12-13)? And in another place: they took the body of Jesus and wrapped it in swaddling clothes with spices (John 19:40). Doesn't he confess that Jesus is God? (515) If He is God, then how was the Immense One taken and bound? Is it not obvious that in the flesh, as the wise Paul confessed? Let this deceiver, who is raging against Christ, also be silent! If he had also heard that we also have a poisonous God, then perhaps he would not only shudder, but would also break apart, unable to bear such news. [Col. 1217] But what does Christ say? He who eats Me will live by Me (John 6:57). And it can only be eaten as food in the flesh. Truly, Christ, being at the same time God and perfect man, can be called by both natures of which He consists, and by both in the proper sense can be represented, since the properties of both in the unity of His Person are not diminished or confused. The witness of these words is God Himself and the Word, who in one place says: you seek to kill Me, the Man who told you the truth (John 8:40), although the one who spoke this was also the immortal God; and in another place he says: you say: you are blaspheming, because I said: I am the Son of God (John 10:36), although the one who said this was also the Son of Man (see John 1:51; 3:13). Thus, by assigning to one and the other nature what is characteristic of one and the other name, we are not at all mistaken. So, this saying is over. What kind of Theodota? “We have adopted the idea of ​​composing images of saints not from material colors on icons, but have learned to depict their virtues with stories about them in the scriptures, like some animated icons, thereby being aroused to similar jealousy; for let those who exhibit such images say what benefit they can receive from this or to what spiritual contemplation they are raised through this reminder? Obviously, this is a vain invention and an invention of the devil’s cunning” 1045. The beginning of a speech should not be immediately condemned, although it prepares for subsequent absurdities. Many of the holy teachers consider the narration in words to be more useful than the images on icons, (516) without rejecting, however, any of them, but others, on the contrary; but both are equal, as Basil the Great says: “What the narrative word conveys through hearing, painting shows silently through imitation” 1046. Not all are painters and not all are storytellers, but God has endowed each with a measure of grace. Therefore, leaving this proposal, let's turn to the next one. “For let those who display such images say what benefit they can receive from this or to what spiritual contemplation they are raised through this reminder?” For our part, let us ask the valiant man: what benefit and what sacred contemplation cannot be borrowed from here? If the property of an icon is to be an imitation of the prototype, as Gregory the Theologian says 1047, and the prototype is seen in the image, as the wise Dionysius [Areopagite] says 1048, then it is obvious that from imitation, [Col. 1220] that is, many benefits come from the icon and through this imitation an abundant spiritual contemplation of the prototype is aroused. The witness is the divine Basil himself, who in one place says: “...the honoring of the image goes back to the prototype” 1049; if it ascends, then, without a doubt, it also descends from prototype to image. No one would be so foolish as to call honoring useless or not to recognize imitation as a reflection of the imitated, so that “one is in the other,” in the words of the divine Dionysius 1050; and what could be more useful and capable of raising grief? Truly, an icon is a substitute for personal contemplation and, to use the closest comparison, it is like moonlight in relation to sunlight. If this is not so, then what benefit did the tabernacle of meeting, which was a reflection of heavenly objects, bring to the ancients? And there, by the way, there were cherubim of glory, overshadowing the purification (Ex. 25:20), that is, images similar to the human form; everything raised grief and contributed to the contemplation of service in the spirit (cf. John 4:23). With such an assumption, it would be in vain for us to have the image of the Cross, in vain for the image of the spear, (517) in vain for the image of the sponge, for these are also imitations, although not humanoid; in vain is all that is given to us, I will say in the words of Dionysius, in sensual images, through which, he says, we, if possible, ascend to spiritual contemplations 1051. Further, one of the five powers of the soul is imagination 1052; the imagination can be represented by some kind of icon, for in both there are images. Consequently, an icon that resembles the imagination is not useless. And if the [second], the most important, is useless, then even more so the [first], the lowest, which is weaker, and it exists in vain along with nature; and if it is in vain, then [so are] the powers related to it: feeling, understanding, judgment, mind. Thus, natural teaching, with the most sublime considerations, denounces the madness of the despiser of the icon or the imagination. I admire imagination in another way too. Some say that one woman, imagining an Ethiopian at the time of conception, gave birth to an Ethiopian. A similar thing is known about the forefather Jacob, when he sharpened rods, from looking at which animals were born motley, and oh, miracle! Icon-like imagination turned out to be the culmination of productive power (Gen. 30:37). However, [turn] the speech to the real subject. “Let those who exhibit such images say what benefit they can get from it or what spiritual contemplation they are elevated to through this reminder.” But, my dear, who, having looked carefully at a picture on the right or left side, moves away from it without receiving an impression in the mind: from the beautiful the beautiful, and from the shameful the shameful, so that often, even at home, he is either distressed or agitated by passion? Doesn't it sometimes happen that someone, having fallen asleep, awakens from nightly performances with joy or sorrow? If then this happens, then even more so with images [Col. 1221] in reality the beholder necessarily receives one or another disposition. Have you not, my dear fellow, read that the ancients served the image and shadow of the heavenly things (Heb. 8:5)? What? Isn't it both an icon? Was it not by the icon that they were raised to the contemplation of the heavenly? Is it not in the way, in the words of David, that every man walks (Ps. 39:7)? And you yourself, iconoclast, are not (518) the image of God, were you not born in the likeness of your father and are you not depicted in the picture? Or are you the only one without an image, as if you are not a man, but a degenerate, and that is why you think the same about the saints? But in order for the conversation about this to gain greater authenticity, we, leaving our own reasoning, will present the very luminaries of the universe who will answer your question. Gregory of Nyssa says: “I often saw the image of suffering on the icon and did not go through this sight without tears; so vividly does art present an event to the eye” 1053. Chrysostom: “I looked with love at the image cast from wax, executed according to piety, for I saw on the icon an Angel driving away crowds of barbarians, I saw the trampled tribes of barbarians and David truly crying out: Lord, in Your city despise their image (Ps. 73:20)” 1054. Cyril of Alexandria: “I saw a picture on the wall, a maiden fighting in a lists, and not without tears I looked at this spectacle.” Gregory the Theologian: “The image of Polemon was inscribed on it 1055, and this harlot, seeing [him] (and he had a respectable appearance), immediately left, amazed by this sight and ashamed of what was written, as if alive” 1056. Basil the Great: “Rise now before me, glorious painters of ascetic merits; add with your art this incomplete image of the military leader; with the flowers of your wisdom, illuminate the crown-bearer who is unclearly represented by me; may I be overcome by your depiction of the valiant deeds of the martyr; I will be glad to recognize such a victory of your fortress over myself; I’ll look at this, more precisely depicted by you, struggle of a hand with fire; I’ll look at this fighter, more lively than the one depicted in your (519) picture. Let the demons weep, even now struck down among you by the valor of the martyr; again let the burning and conquering hand be shown to them” 1057. You see how one prefers painting to verbal presentation, in which lies such Divine power that even demons cry from it; as another calls a pictorial image so respectable that it serves to admonish a harlot; how another, not without tears, departs from a picturesque spectacle, seeing a fighting martyr in the picture; as another again calls the image cast from wax dear, as if seeing a prototype in it; then, like the one following them, he also moves away from the picture, not without tears, [Col. 1224] as if personally seeing the very subject of it? Look how many benefits there are; understand how much benefit there is. Having heard the answer to your question not from one or another of unimportant and insignificant people, but from the men themselves, who spoke by the Spirit of God and loudly announced to the universe, tell me, thinker, the end of your speech. “It is obvious that this is a vain invention and an invention of the devil’s cunning.” It is timely to cry loudly here: be horrified, O heaven, at this (Jer. 2:12); The sacred dogmas of the God-bearing [fathers] are called a vain invention and an invention of the devil's cunning! But not like this, O greatest of deceivers, but on the contrary, the eruptions of your tongue must be directed at you. So, when this interweaving has already been completed, I want to impress upon you, brother, that of the expressions cited by the iconoclasts, some are clearly heretical, for it is impossible for lies not to be mixed with the truth, like tares with wheat (cf. Matt. 1325); others belong to the holy fathers, but are misunderstood by their darkened minds; others are completely inappropriate, attributing to the icon of Christ something related to idols; one should not approve their speech without reasoning and even enter into conversation with heretics, contrary to the apostolic commandment (see Titus 3:10-11). However, may you be saved, my child; pray that I too may be saved. This and the next two letters to Rev. Plato written to St. Theodore of Thessalonica in 797, during his first exile. A more accurate date of writing is presumably shortly after March 25, the time of arrival of the Rev. Theodore to Thessalonica (see: Dobroklonsky A.P. Venerable Theodore, confessor and abbot of Studium: In 2 parts. Part 2. Odessa, 1914. P. 156; further Dobroklonsky; Theodori Studitae Epistulae / Recens. Georgios Fatouros. Corpus Fontium Historiae Byzantinae. Vol. 31. Pars I. Berolini: Novi Eboraci, 1992. Prolegomena S. 141–142; hereafter Fatouros). Ed. Compare: Rule for Holy Communion. Prayer 1st St. Basil the Great. Ed. During this (first) exile, Rev. Theodore and his uncle Rev. Plato were separated. Ed. Prefect of the city and warriors. Ed. “Let us be of good courage” is missing from the PG. Ed. Statements with similar content in the Words of St. No epiphany was found for Easter (see: Fatouros. Pars I. S. 6). Ed. St. Gregory the Theologian. Homily 3, 65 // St. Gregory the Theologian. Creations. T. 1. P. 47. Ed. Evfimy is the brother of the Rev. Theodora. Ed. Father's name Rev. Theodora Fotin. Mother's name Rev. Theodora Theoktista. That is, Theodore, Joseph and Euthymius. We are obviously talking about the dispersed brethren of the Sakkudion monastery. Ed. The name of the steward is Naucratius (see: Fatouros. Pars I. S. 8). Ed. Greek, εν οιχίσχφ. As A.P. shows Dobroklonsky (Dobroklonsky Part 1. P. 388, note 2), the most likely place of Plato’s imprisonment was the monastery of Sts. Sergius and Bacchus near the imperial palace in Constantinople. Theophan writes: “... the king sent Vardan and John and brought Plato to the city and imprisoned Plato in a locked room in the church of the Archangel in the palace” (Theophan the Confessor. Chronography. Year 6288). Ed. We are talking about the Lives of the saints, collected in books for reading for each month. Ed. In V, Sirm. and TFS: “boundless joy” (εὐφροσύνην). Ed. Written between April and August 797, when Emperor Constantine VI was dethroned by conspiracy and blinded (August 15, 797). For dating, see: Dobroklonsky. Part 2. P. 157. Ed. We are talking about a monastery that remained loyal to Emperor Constantine VI; The monastery was called Kaphara or Kaphara. The exact location of its location is currently not determined, but the most likely is near the Gulf of Nicomedia (see: Fatouros. Pars I. Prolegomena. S. 143, anm. 10; Dobroklonsky. Part I. P. 318, note 7). According to legend, it was founded by the eunuch Narses during the reign of Justin II (565–578), but in reality this monastery was founded by Monophysites at the end of the 5th century. Ed. Libyana monastery, supposedly located on the northern slope of the Bithynian Mount Olympus. Thus, leaving the Sakkudion monastery at the beginning of February, St. Theodore, together with his comrades in exile, stopped in monasteries on the road from Nicomedia to Nicaea (see: Fatouros. Pars I. Prolegomena. S. 144, anm. 11). Ed. Levki is a small settlement not far from Nicaea, from where the exiles went to Prussa, near which Thyreus was supposed to be located (see: Fatouros. Pars I. Prolegomena. S. 144, anm. 12). Ed. We know the name of one of Plato’s sisters, Theoctista, but whether we are talking about her or another sister whose name is unknown is unclear. Ed. Savva the Abbot of Studium, who was with Plato at the VII Ecumenical Council. Lupadion is a small settlement about 50 km from Prussa, located on the Rindak River (see: Fatouros. Pars I. Prolegomena. S. 144, anm. 15). Ed. The whereabouts of Alkeriza, Anagrammen and Perperina have not been established. Ed. The city of Parias is mentioned by Herodotus (History. V, 117). Perhaps from here the exiles continued their journey by sea (see: Fatouros. Pars I. Prolegomena. S. 144). Ed. The city of Orcus was located approximately halfway between Parius and Lampsacus. Ed. That is, the monks of the Heraklion monastery. Ed. An ancient city on the Asian coast of the Hellespont (Dardanelles), from where sea routes led to Europe. Ed. A city on the European coast of the Hellespont, at the southern tip of the Thracian Chersonesus (Gallipoli Peninsula). Ed. Kanastra is the southern tip of Pallena, one of the peninsulas of Halkidiki. Ed. Western Cape of Halkidiki, just before the Gulf of Thessaloniki. Ed. B V, Sirm. and TFS is missing. Ed. St. Gregory the Theologian. Sermon 16, 11 // St. Gregory the Theologian. Creations. T 1. P. 215. Ed. This letter and the next one (5) were written a little before the departure of the Rev. Theodore's first exile was due to the fact that some urged him not to rebel against the emperor's illegal marriage. As A.P. Dobroklonsky shows (Part 2. P. 158), the letter should be dated to the end of winter 795–796. or the beginning of spring 796. At this time, Emperor Constantine VI tried, with the help of intermediaries, to calm the indignant monks of the Sakkudion monastery. Ed. That is, dear, since abbot Nikifor was a reverend. Theodora's cousin. Ed. See: St. Vasily the Great. Rules, briefly stated, 303 // St. Basil the Great. Creations. T 2. P. 316. Ed. St. Basil the Great. Moral rules, 12 // St. Basil the Great. Creations. T 2. P. 31. Ed. Stefan Asicritus (Greek ά(δ)σιηκρτις, Latin a secretis) personal secretary of the emperor or one of the ministries (secrets). Dates, according to A.P. Dobroklonsky, to the period between the winter of 795–796. and September 796. Probably this letter can be attributed to the time of the protest of St. Theodora against the marriage of Constantine VI (see: Dobroklonsky. Part 2. P. 159). Ed. Wed: St. Basil the Great. Rules, stated at length, 27 // St. Basil the Great. Creations. T 2. P. 192. – Ed. Wed: St. Basil the Great. Rules, stated at length, 47 // Ibid. P. 215. Ed. St. Basil the Great. Moral rules, 72 // St. Basil the Great. Right there. P. 90. Ed. Wed: St. Basil the Great. Moral rules, 70 // Ibid. P. 89. Ed. The letter dates back to approximately the first years of management of the Studite monastery or several years earlier than this event (after 798), but in any case after the exile to Thessalonica (see: Dobroklonsky. Part 2, p. 160). Ed. At the time of writing the letter, brother Rev. Theodora Euthymius had already died by drowning in the sea. See: Rev. Theodore the Studite. Great Announcement I, 54 // Rev. Theodore the Studite. Creations. T 1. pp. 350–352. Ed. In Sirm. and TFS is missing “I’ll move it.” Ed. The word “providentially” is absent from Fatouros’s edition. Ed. See: Rev. Theodore the Studite. Word 12. Gravestone in honor of the mother, 4 // Rev. Theodore the Studite. Creations. T 2. P. 470. Ed. Written in March 801 on the occasion of the easing of popular duties. With the assistance of St. Empress Irina, the VII Ecumenical Council was held, which approved the veneration of icons and condemned the heresy of iconoclasm. Ed. Compare: Theophan the Confessor. Chronography. Year 6293: “...but in the month of March, 9th Indiction, the pious Irene gave the Byzantines annual taxes, facilitated collections from the markets for Abydos and Hieros; for these and other benefits the people thanked her extremely.” Ed. Used here by Rev. Theodore's Greek ε#ομσία is hapax legomenon (lit.: once said), is not recorded in any other text. Ed. The Greek word πολυορκία is a term that had a canonical meaning: “Avoid swearing and frequent swearing in vain; for you will not remain innocent” (Apostolic Constitutions 2, 36, 5). Ed. See: St. Gregory the Theologian. Word 16 // St. Gregory the Theologian. Creations. T 1. P. 215. Ed. In S: “rewarding virtues.” Ed. This letter dates from 801–806. Ed. Fatouros, instead of reading ’ιδιογράφων (handwritten), supports reading ιερογράφων (holy writings). Ed. Gelasia. About him, see the next letter. Ed. See: St. Basil the Great. Ascetic statutes 21, 1 // St. Basil the Great. Creations. T 2. P. 358. Ed. Saints especially famous for their obedience. About them see: Rev. Theodore the Studite. Creations. T 1. P. 246, 302, 349, 400, 425, 789. Ed. Wed: St. Dionysius the Areopagite. On the heavenly hierarchy 2, 1. Ed. In S: “most holy” (άγιώτατε). Ed. On the concept of the royal path, see: Rev. Theodore the Studite. Creations. T. 1. P. 230. Ed. This letter was written before January 809. Ed. About Amun (or Amun; Greek ’Αμμοΰν) see: Rev. Theodore the Studite. Great Announcement II, 10 // Rev. Theodore the Studite. Creations. T. 1. P. 449. Ed. Patron saints of the monasteries of Sakkudion and Studium. Ed. The letter dates from February 18, 806 to 809 (see: Dobroklonsky. Part 2, pp. 163–164) or 801806. (see: Faturos. S. 31). Consequently, the addressee of the letter was not Rev. Nicholas the Studite (born 793; became abbot in 843), and the other Nicholas was a student of Theodore, about whom, however, nothing is known. Ed. Further, the text of the letter is close to the “Testament” of the Rev. Theodora. Ed. See: Rev. Theodore the Studite. Word 10. Funeral in honor of Plato 4, 23 // Rev. Theodore the Studite. Creations. T. 2. P. 443. Ed. See: St. Basil the Great. Ascetic charters 3, 1 // St. Basil the Great. Creations. T. 2. P. 331. Ed. By sheepfold we mean a monastery. Ed. In TFS: “preferred.” Ed. Greek Κνωσία. The See of Knossos is one of the oldest in Crete, with the episcopal residence in the town of Agios Myron. Bishop Anastasius is mentioned in the acts of the VII Ecumenical Council (Mansi XIII 145A). It is extremely difficult to date the letter; the most likely time of writing is 801–806. Ed. This means Rev. Plato. Ed. See: Acts. 8:18–24; Matt. 26:15; 2 Kings 5:20–27. Ed. See: St. Gregory the Theologian. Homily 3, 22 // St. Gregory the Theologian. Creations. T 1. P. 34. Ed. Or disipate. The letter dates from 804–806; the identity of consul Thomas has not been established (see: Fatouros. Pars I. Prolegomena. S. 153–154). Ed. Nikephoros I (802–811) and Stavraki (co-ruler; 803–811). Ed. The letter dates from 803–806. Ed. This means Constantinople. At the beginning of the church new year (September 1). That is, from offerings, contributions. Ed. in c,V,P,Sirm. and TFS we read: “yours”. Ed. The letter dates, according to Fatouros, 798–799. (see: Fatouros. Pars I. Prolegomena. S. 155). The signature of Ignatius is present in the acts of the VII Ecumenical Council (Mansi XIII 630D). Ed. See: St. Basil the Great. Ascetic statutes, 33 // St. Basil the Great. T 2. pp. 373–374. Ed. The letter dates from 803–806. Some manuscripts read "Theodore" instead of "Theodulus". Ed. Kalogir is a monk of the Studite monastery, a close associate of St. Theodora, often mentioned in letters. Rev. Theodore for some time considered him as a possible successor to the abbotship (see: Fatouros. Pars I. Prolegomena. S. 156, anm. 62). Ed. In TFS: “displayed on the windows.” Ed. The letter is dated between 18 February and 12 April 806; written on the occasion of the election of a new Patriarch of Constantinople (after the death of St. Tarasius). Perhaps the Rev. is here. Theodore refers to canon 3 of the VII Ecumenical Council: "Any election to the rank of bishop, or presbyter, or deacon, made by lay leaders, shall be invalid according to the rule that says: "...if a bishop, having used the lay authorities, through them receives episcopal power in the church, let him be deposed and excommunicated, and all those associated with him. For he who is to be promoted to bishop must be elected from bishops, like the holy fathers in Nicaea, is defined in the rule, which says: it is most fitting to appoint a bishop to all the bishops of that region: if this is inconvenient, either due to an urgent need, or because of the distance of the journey, then let at least three gather together, and let those who are absent take part in the election, and express their consent by means of letters, and then establish such actions in each region. befits her metropolitan." Ed. According to Byzantine practice, the election of the patriarch was a matter for the bishops and the emperor. Basileus convened a metropolitan council to identify three candidates for the patriarchal throne: “... let no bishop be appointed without a council” (Antioch., 19; cf. I Vs., 4). After such a conciliar election of three candidates, the basileus himself elected one of them to this ministry. The canonical consciousness of the Church has never questioned the fundamental right of the emperor to take this action, both from the point of view of his powers and from the position of the conciliar principle in the Church. The Council of Metropolitans pointed to persons equally worthy to occupy the patriarchal throne, and thus any choice of the emperor became consistent with the will of the Metropolitan Council, and at the same time, like the lot, was a manifestation of the Providence of God. The candidate’s consent was supposed to be obtained through the so-called small notification, after which the chosen one had to confirm his readiness for the upcoming service. In case of agreement, the candidate was named and erected. In these two moments, adherence to the idea of ​​the symphony was also manifested, for the great naming was the betrothal of the new patriarch to the Church, and his elevation to the patriarchal throne was the legitimation by the emperor of his place in this symphony. Actually, enthronement immediately followed this designation of the place of the patriarch in the system of Byzantine relations between the Church and the kingdom. For more details, see: Sokolov I.I. Election of bishops in Byzantium in the 9th-15th centuries. St. Petersburg, 2004. Ed. In TFS: “those who have to judge us.” Ed. In PG and TFS there is no: “compare and” (συγκρίνω και). Ed. The current practice of Orthodox local churches does not provide for the possibility of episcopal consecration of a candidate for patriarch after his naming and elevation, which presupposes a non-bishop and even non-clergy candidate. But the history of Byzantium provides many examples of this; it is enough to confine ourselves to the name of St. Photius the Great. The direct installation of the Asicritus Nicephorus in 806 as bishop and then to the patriarchal throne caused the protest of the Venerable. Theodore, who saw in this fact a violation of the ban on appointing a bishop directly from the laity, bypassing the required time in the clergy (in the deacon and presbyterate ranks; cf.: canons Ap. 80, I Vs. 2, Laod., 3). Ed. This letter and the next one (18) are tentatively dated to 806–807; There is no data for more precise dating. Spafarius was originally a member of the personal imperial guard (lit.: armed with a spapha, i.e., a sword); during the time of Rev. Theodore's title became purely nominal. Ed. St. Basil the Great. About the Holy Spirit 18, 45 // St. Basil the Great. Creations. T. 1. P. 135. Ed. The Greek name Σωτήριχος means “saving.” Antisarkh or Antisar is a little-known village. The letter dates from 806–807. In TFS: “a catcher of souls, a den of women.” Ed. The letter dates, like the previous one, 806–807. Ed. About the monk Petronius, see: Rev. Theodore the Studite. Great Announcement II, 43 // Rev. Theodore the Studite. Creations. T. 1. P. 519. Ed. See: St. Basil the Great. Ascetic statutes, 21 // St. Basil the Great. Creations. T. 2. pp. 358–359. Ed. See: VII Ecumenical Council, canon 21. Ed. Written in 808 on behalf of St. Plato, when he and Rev. Theodore and his relatives openly broke off communication with Patriarch Nicephorus on the occasion of the acceptance into communion with the Church (in 806) of the excommunicated steward Joseph. The addressee of the letter was apparently mentioned in Theophanes’ “Chronicle” in the entry for 6304 (811) as an imperial relative, a participant in the tonsure of Stavrakios, co-emperor of Nicephorus I: “In this year, on the 2nd day of October, indiction 5, on the fifth day of the week at the first hour, the most pious Michael, a young courtier, was proclaimed at the hippodrome king from the entire Senate and from all the legions. Stavraki, having heard about his proclamation, immediately cut off his hair, put on a monastic robe from the hands of Simeon the monk, his relative, and cried out for a long time to the patriarch, who, having come to the palace with Tsar Michael and his sister, asked him a lot not to be upset by what had happened, for this was not done out of malice, but out of despair for his life.” Ed. We are talking about the housekeeper Joseph, who solemnized the illegal marriage of Emperor Constantine VI. Ed. Neocaesarea Council rule 7th. This refers to the rule on the deadlines for filing an appeal from the canon of the 80th Council of Carthage: if the accused clergy “want, as they should, to defend their case and take care of evidence of their innocence, let them do this within the year in which they should be out of communion. If within a year they neglect to clean up their work, then after that no word will be accepted from them.” Ed. St. Tarasius, Patriarch of Constantinople. Commemoration in the Orthodox Church takes place on February 25/March 10. Ed. Like letter 21, written in 808, also on behalf of St. Plato and on the same occasion. The letter largely repeats, sometimes verbatim, the previous message, which can be explained by the doubt of the Rev. Theodore that Simeon received it (see: Fatouros. Pars I. Prolegomena. S. 162). Ed. See: St. Basil the Great. Letter 188. Rule 7 // St. Basil the Great. Creations. T. 2. P. 703. Ed. See Wedding sequence. Ed. See: St. Dionysius the Areopagite. On the church hierarchy, 7. So Rev. Theodore called the Emperor Constantine VI. Ed. St. Nikephoros the Confessor, Patriarch of Constantinople (806–815, f 828). Commemoration in the Orthodox Church takes place on June 2/15. Ed. Neocaesarea Council rule 7th. Ed. Council of Carthage rule 80. Ed. Economist Joseph was admitted to communion with the Church by a council of fifteen bishops, convened by Emperor Nicephorus I with the consent of Patriarch Nicephorus in 806 AD. This decision was confirmed at the council of 809, which condemned St. Theodore and his associates for opposing this decision. Ed. Written in 808 on behalf of Joseph, Archbishop of Thessalonica, brother of St. Theodore, on the same occasion as the two previous letters, and regarding the criticism against him for accepting the bishopric. That is, with the housekeeper Joseph and St. Patriarch Tarasius. Ed. This letter and the next two were also written in 808 regarding the case of the steward Joseph. Master is the second most important title in the court table of ranks, by the time of St. Joseph is not associated with specific responsibilities. The personality of Theoktistus, the closest associate of Emperor Nikephoros I, is attested by written sources: Theophanes the Confessor. Chronography. Year 6295; John Skylitzes. Review of History I, 6. Ed. That is, adaptation to circumstances, relaxation of persons and condescension to human weaknesses, according to the House of the Lord, for the good and salvation of the human soul. In other words, what is meant by economia here is love of humanity. Ed. Wed. with the definition of the purpose of oikonomia from St. Basil the Great, 1: “But if this becomes an obstacle to the general welfare (καθόλου οίκονομίῳ), then again it is appropriate to adhere to custom and follow the fathers who prudently arranged our affairs” (St. Basil the Great. Creations. Vol. 2. P. 699). Failure to comply with the norm in all its severity must be subordinated to the general goal of welfare, but must not exceed the “scope” of this goal, otherwise it will lead to a violation of the legal norm. Ed. See: St. Gregory the Theologian. Creations. T. 1. P. 536–537; 546–547. Ed. In TFS: “lowers several times.” Ed. Apostolic Canon 29. See: St. Palladium of Elenopolsky. Dialogue about the life of St. John Chrysostom, 15 (PG. T. 47. Col. 51). Ed. Obviously, this refers to the Hagia Sophia in Constantinople. Ed. We are talking about Emperor Valentinian I (364–375). See: Socrates Scholasticus. Ecclesiastical History IV, 31. Ed. See: St. Basil the Great. Letter 199. Rule 17 // St. Basil the Great. Creations. T. 2. P. 728. Ed. Council of Carthage rule 81st. Ed. Anathema (Gal. 1:8). Ed. The letter dates from 808, the time before the council that took place in 809, confirming the restoration of Joseph the steward. Ed. In TFS: “renegades from the Church.” In the same words, the position of Rev. Theodora is also designated in historical sources: Theophanes the Confessor. Chronography. Year 6298 (σχίσμα μελετησαντες); Georgy Kedrin. Review of History II, 34, 10 (σχίσμα εποίηησαν). Ed. Execution of canonical cathedral decrees by St. Theodore sets the same condition for the recognition of Orthodoxy as the confession of conciliar dogmatic definitions (oros). Ed. That is, between the prayer of the marriage ceremony and the actions of the steward. See: St. Dionysius the Areopagite. On the Church Hierarchy, 7. Ed. Like the previous letter, it dates back to 808, the time before the council. Ed. This means St. Nikephoros, Patriarch of Constantinople. Ed. Of course, the monk Simeon, to whom letters 21–23 were written. Apparently, we are talking about St. Joseph the Thessalonian brother Rev. Theodora. Ed. The letter dates back to 808 (see: Dobroklonsky. Part 2, pp. 172–173). Patrician (patrician) is the fourth most senior title in the court table of ranks. Ed. Patrician Nikita was a relative of Rev. Theodora. Apostolic Constitutions I, 3. See: St. John Chrysostom. Discourse 12 on 1 Corinthians (PG. T. 61. Col. 217). Trullo Council rule 96th. “Those who have put on Christ through baptism have vowed to imitate His life. For this reason, for the sake of the hair on the head, to the detriment of those who behold, with artificial weavings they dispose and remove, and thus unconfirmed souls seducing, we fatherly heal with decent penance, guiding them, like children, and teaching them to live chastely, and leaving the charm and vanity of the flesh, they constantly direct the mind to an undying and blissful life and have a pure stay with fear, and by purifying one’s life, as much as possible, one draws closer to God, and decorates the inner man more than the outer man with virtues and good and blameless morals; and let them not carry within themselves any remnant of depravity that came from the enemy. If anyone acts contrary to this rule, let him be excommunicated” (Trul., 96). Ed. With the opinion of Rev. Theodore on the non-admission to Communion of those who do not obey the rule of Trul., 96, the canonical commentator of the 12th century, John Zonara, agrees: “The modern fathers not only leave without punishment those who do with the hair on their heads and beards the above and allow even greater shamelessness and enter churches in this form, but also give them a blessing and (the height of inappropriateness!) even teach the Holy Mysteries, if any of them wishes to receive communion” (Rules of the Holy Ecumenical Councils with interpretations. M.: “Pilgrim”; “Siberian benediction”, 2000. P. 690). Ed. Written in 808, when this Vasily, Abba of the monastery of St. Savva, friend of the Rev. Theodora, was in Rome. Neocaesarea Council rule 7th (II 542B Mansi). See: St. Dionysius the Areopagite. On the Church Hierarchy, 7. Ed. See: Karf. 79(80) (IV 493E Mansi). Wed: St. John Chrysostom. On the Priesthood II, 4 (PG. T. 56. Col. 407). Ed. See: St. Gregory the Theologian. Homily 3, 40 // St. Gregory the Theologian. Creations. T. 1. P. 39. Ed. This refers to Emperor Constantine VI. Ed. See: Theodore of Trimifuntsky. About the life, exile and suffering of the most blessed John Chrysostom, Archbishop of Constantinople, 15 (PG. T. 47. Col. LXIX). In TFS: “brotherly think with us.” Ed. In TFS: “ascends on its own wings.” In Aeschylus’s tragedy “The Myrmidons” (from the tetralogy about Achilles) there is the following fragment: In a Libyan fable there is a narration: An eagle, pierced by an arrow shot from a bow, said, seeing its plumage: “No, not by strangers, but by my own feathers I am amazed...” (Aeschylus. Tragedies / Trans. M.L. Gasparova. M., 1989. P. 297). Ed. Rev. Theodore distinguishes here between the liturgical commemoration of the patriarch and the impossibility of concelebrating with him until the person guilty of an illegal marriage is defrocked. Here and further, he constantly emphasizes his unity with the Church and rejects accusations of schism, seeing in what happened a disciplinary imbalance, after the elimination of which he is ready to resume Eucharistic communion with the patriarch. Ed. See: St. Basil the Great. Letter 199. Rule 50 // St. Basil the Great. Creations. T. 2. P. 739. Ed. That is, a feeder of orphans. It is impossible to set the writing time. Ed. In TFS: “beautiful eyes at home.” Ed. In TFS: “Written in 806.” According to Dobroklonsky, the letter dates back to the time immediately after the council of 808–809, i.e. January 809 (see: Dobroklonsky. Part 2, pp. 174–175). Ed. Rev. Theodore, ironizing the “adaptation to circumstances” that justify violation of the canons, points to the main quality of oikonomia: its temporary nature. Ed. “Do not look into the credibility of the preacher or the baptist. They have another Judge who tests the invisible, because man [looks] at the outward appearance, but the Lord looks at the heart (1 Sam. 16:7). And for the purification of you, everyone is worthy of faith, if only he were from among those who received the power to do this, who were not openly condemned and not alienated from the Church” (St. Gregory the Theologian. Homily 40, 26 // St. Gregory the Theologian. Creations. Vol. 1. P. 474). Ed. In TFS: “wrong.” Ed. In TFS: “accusatory sentence”. Ed. That is, in the Sakkudion monastery. This letter was written in 808. In its content, it largely coincides with letter 22 to the monk Simeon. Ed. In TFS: "Dromo-Logotheta". Logothete droma (Λογοθέτης τοΰ δρόμου) chief head of the postal department. The identity of this official is unknown. This means St. Joseph, brother of Rev. Theodora. Ed. This refers to letters 21–23. Ed. Constantine VI was dethroned, blinded and exiled. Joseph the housekeeper was banned from ministry. Ed. We are talking about the first link of Rev. Theodora, Rev. Plato and their other supporters in 797 Ed. In TFS: "Nazireev". Under the Nazirites, St. Theodore refers to Joseph and his followers, some of whom may have been monastics. Ed. In 795, Constantine VI forced his legal wife Maria to become a monk and exiled her along with her daughters, Euphrosyne and Irene, to a monastery on one of the Princes' Islands. It is known about the fate of Euphrosyne that she later became the wife of Emperor Michael II Travl (820–829). Constantine VI himself married Theodota, whom the Rev. Theodore the Studite and calls her “an adulteress.” After his death (between 803 and 806), Constantine was buried by order of Emperor Nikephoros I in the Euphrosyne Monastery in Livadia, where Mary labored, who after her death (after 824) was buried there. Ed. A child declared illegitimate, according to post-classical Roman marriage law, was placed in the care of the mother, but she did not have parental rights to the child. The daughter of Constantine VI and Theodota was deprived of her inheritance as an illegitimate. Ed. Longobardia is a historical region in northern Italy, founded in the 3rd century. according to R.H. longobards (long-bearded). Gothia is a small medieval principality in the southwest of Crimea. Ed. The letter dates from the end of 808 or the very beginning of 809. Chartularius was the head of the state mint or the patriarchal secretary, who belonged to the rank of singers or readers. Ed. We are talking about St. Nikephoros of Constantinople. Ed. St. Tarasius of Constantinople. Ed. This letter and the next one were written to the Pope by Rev. Theodore in 809 from exile on the islands near Constantinople. Despite the fact that Rev. Theodore uses rhetoric in this letter, which was later referred to by supporters of the primacy of the Roman See in the Universal Church; at the moment it is generally accepted that St. Theodore was not a supporter of the idea of ​​​​Roman primacy (see: Pratsch Th. Theodoras Studites. Zwischen Dogma und Pragma. Berliner Byzantinische Studien. Vol. 4. Frankfurt a. Main; Berlin; Bern; New York; Paris; Wien, 1997. S. 312–314; see also literature in notes). Pratch quite rightly points out the fact that Rev. Theodore was a supporter of the idea of ​​a pentarchy in the Universal Church, but since the three patriarchates by this time no longer played a significant role, in the conflict with the Patriarch of Constantinople, turning to Pope Leo III was his only way out. We also note that in letter 28 to monk Vasily, Rev. Theodore subjects Pope Leo to cautious, but quite open criticism precisely on the issue discussed in this letter, which could not have happened if he had accepted the idea of ​​​​Roman primacy. For a review of views on the biblical foundations of primacy and their criticism, see: Stylianopoulos Th. Concerning the Biblical Foundations of Primacy. Greek Orthodox Theological Review. Vol. 49 (2004). No. 1–2. P. 1–31. Ed. See: St. Basil the Great. Letter 188. Rule 1 // St. Basil the Great. Creations. T. 2. P. 696. Ed. "Heresy" Rev. Theodore here calls out the misunderstanding of oikonomia by his opponents. Rev. Theodore mentions two councils in 806 and 808, which acquitted Joseph and condemned Theodore and his followers. Ed. In modern research, the problem of oikonomia and akrivia during the time of St. Theodora is considered as one of the main principles of interaction between the state and the Church in Byzantium. The term οικονομία (lit.: stewardship of the house) was first used in theological meaning by the Stoics, and then by the Apostle Paul (Eph. 1:9–10). In this sense, the concept of “oikonomia” coincides in meaning with the concept of Divine Providence and is used in this meaning by church writers of the ante-Nicene era (see: Lampe G. W. H. A Greek Patristic Lexicon. Oxford, 1961. P. 941 sqq.; hereinafter Lampe.). In canonical literature, the term referred to both the management of church property and pastoral duties. The doctrine of oikonomia was developed in detail by St. Basil the Great in the First and Second Canonical Epistles to Amphilochius of Iconium. Patriarch Nikephoros viewed iconoclasm as a heresy of a dogmatic nature and, thus, did not allow the possibility of reconciliation with the iconoclast emperors on this issue. However, he considered the case of the housekeeper Joseph as a practical issue, allowing for the possibility of leniency towards state needs. For this reason, Rev. Theodore, in his argumentation, translates the essence of the matter into a doctrinal plane, which, from his point of view, did not allow oikonomia; Moreover, the very opposition between oikonomia and akrivia in this sense was alien to him. For more on this issue, see: Lardiero C. J. The Critical Patriarchate of Nikephoros of Constantinople (806–815): Religious and Secular Controversies. Diss. Washington, 1993. P. 173 sqq.; Dobroklonsky. Part 1. P. 656. Ed. The limits of the power of the ruling bishop to mitigate or cancel the punishment for a guilty person are directly dependent on the nature and severity of the crime. As the bearer of judicial power within the borders of his diocese, the bishop can determine the measure of punishment, including mitigating it, but upon presentation of sufficient grounds for this. Ed. That is, St. Leo I the Great, in the Tomos (dogmatic letter) to St. Flavian, who gave a detailed refutation of Monophysitism before the IV Ecumenical Council in Chalcedon. Ed. Compare: Eusebius of Caesarea. Ecclesiastical History I, 13, 3. Ed. The letter dates from the same year as the previous one. Ed. In TFS: “prisoner”. Ed. In TFS: “affectionate greeting.” Ed. In TFS: “false teachers.” Ed. In TFS: “our other son.” Ed. In TFS: “as if ordinary.” Ed. See: St. Basil the Great. The rules are laid out at length. Prologue 4, 2 // St. Basil the Great. Creations. T. 2. P. 151. Ed. In V, M, P, N, Sirm. and TFS we read: “...what they call Satan oikonomia...”. Ed. They belonged to the Monophysite sect of the so-called acephali, who taught, among other things, that human nature in the Person of Jesus Christ is absorbed by the Divine; were anathematized by Sophronius, Patriarch of Jerusalem (see: Council Epistle to Sergius of St. Sophronius of Jerusalem (PG. T. 87. Col. 3193C)). For references to them, see: Rev. Theodore the Studite. Testament // Rev. Theodore the Studite. Creations. T. 2. P. 506. Ed. Of course, the third letter to Pope Leo, which preceded the present two. The letter dates from the first half of 809, as do the following three letters. Ed. See: St. Gregory the Theologian. Homily 3, 54 // St. Gregory the Theologian. Creations. T 1. P. 44. Ed. In the Church Slavonic and Synodal translations we read: “resident.” Ed. See: St. John Chrysostom. Discourses on the Gospel of Matthew 16, 44 (PG. T. 57. Col. 243). Ed. Being the supreme legislator of the empire, the Byzantine basileus, according to the thought of the Venerable. Theodore, was limited in his actions by church canons as having their source and Divine right. Ed. According to some holy fathers of the Church, not only Enoch and the prophet Elijah were ascended to heaven in their bodies and therefore had not yet died and will appear to expose the Antichrist in the last times (Rev. 11:3-11), but also the holy apostle and evangelist John the Theologian. For example, St. wrote about this. Ephraim of Antioch. Ed. In TFS: “managers with worldly, not Divine power” Ed. In TFS hereinafter: “common sense”. Ed. Heresy literally means “opinion”, “choice”. Ed. Although the meaning of this passage is rather obscure, it follows from the context that the gospel norm is recognized, but it can be violated when it comes to kings. Ed. In TFS: “besides the Gospel.” Ed. Joseph, brother of Rev. Theodora, in 807 was installed as archbishop at the see of Thessalonica; supported by Rev. Theodore in the matter of the steward Joseph and was also sent into exile, from which he returned to his see in 811 (see: Fatouros. Pars I. Prolegomena. S. 180). Ed. Compare: Aristotle. First Analytics, 25ab-32a. Ed. See: St. Basil the Great. Letter 188. Rule 1 // St. Basil the Great. Creations T 2. P. 697. Ed. See: St. Dionysius the Areopagite. Letter 8. To the monk Demophilus. Ed. In TFS: “did some work.” Ed. Rev. here. Theodore contrasts two possible meanings of the word οικονομία: the Divine Economy of salvation and canonical oikonomia (relaxation of canonical strictness). For Rev. Theodore, as we can observe on the basis of previous letters, canonical oikonomia is an integral part of the Divine Economy and cannot contradict it. Ed. Avlit (Αυλητής) is probably the name of the monastery, allowing for the use of a play on words. Rule 2 St. Athanasius of Alexandria. See: St. Athanasius the Great. Epistle to Rufinus (PG. T. 26. Col. 1180B); It's him. About the Council of Nicaea (PG. T. 26. Col. 1030B). Ed. See: IV Ecumenical Council, rule 2. Ed. Omission in the Greek original. According to Baronius, this refers to circumstances dating back to the time of the VII Ecumenical Council. See: Acts of the VII Ecumenical Council of 787 (13, 466C Mansi). Ed. Blessed Empress Irina. Ed. That is, the patriarchs of Alexandria, Antioch and Jerusalem. Ed. See: St. Gregory the Theologian. Homily 21, 15 // St. Gregory the Theologian. Creations. T. 1. P. 266. Ed. The letter dates back to the period between 809 and 811 (see: Dobroklonsky. Part 2, pp. 179–180). Ed. Regarding oikonomia, see note. to letter 38. Ed. The Greek name "Theophilus" (Θεόφιλος) means "lover of God." We are talking about the student Gregory. Ed. The letter dates from 809–811. Ed. In TFS: “more superior.” Ed. See: St. Epiphanius of Cyprus. Panarion or Book against heresies. Ed. The Tascodrugits are an offshoot of the Montanists. The name was given according to St. Epiphany, for the characteristic gesture of pinching the nose during prayer. In the enumeration of heresies, Rev. Theodore completely follows Panarion (see: St. Epiphanius of Cyprus. Panarion, XLVIII). Ed. That is, they are baptized upon conversion to the Orthodox faith. Apostolic Canon 49. St. Basil the Great. Letter 188. Rule 1 // St. Basil the Great. Creations. T 2. P. 698. Ed. Subsequent church legislation makes it possible to temporarily stop communication with a bishop who spreads a previously identified and conciliarly condemned heresy through the exercise of his teaching power (sermon, official messages, etc.). Ed. See: St. Basil the Great. Letter 188. Rule 1 // St. Basil the Great. Creations. T. 2. P. 697. Ed. Apostolic Canon 11th. See: St. Basil the Great. Letter 199. Rule 32 // St. Basil the Great. Creations. T 2. P. 735; It's him. Letter 217. Rule 57 // Ibid. P. 776. Ed. Wed. with the commentary of Balsamon: “The purpose of the rule here is that every cleric who prayed together, whenever, with any cleric who was erupted and after the eruption did anything sacred, would be punished. Therefore, it is subject to eruption; meanwhile, the one who prayed with someone excommunicated is not subject to eruption, but to excommunication, as the 10th (Apostolic) Rule commands” (Balsamon in the commentary on Ap., 11, see: Rules of the Saints Apostle and Father Saints with interpretations. M.: “Pilgrim”, “Siberian Blazer”, 2000. P. 31). The Greek name "Christopher" (Χριστοφόρος) means "bearer of Christ." Here we learn that Christopher left the monastery. He is also mentioned in letter 41 (see: Fatouros. Pars I. Prolegomena. S. 185). Ed. The letter was written in 809–811, i.e., during the period of persecution of the Studites, which is evident from the secrecy observed in the correspondence. Ed. Rev. Plato. In the future, perhaps St. Nikifor. Ed. St. Joseph of Thessaloniki, brother of St. Theodora. Ed. Cryptographic system invented by Rev. Theodore, is not completely preserved in the textual tradition that has come down to us, but traces and references to it are preserved in some letters (see: Fatouros. Pars I. Prolegomena. S. 186). Ed. Mon