Книга 2

381. Theodore to the brothers scattered everywhere. Catechetical (II, 37) 1058 The inexpressible joy of suffering for Christ (521) May grace and peace be multiplied to you (2 Peter 1:2). It is fair to address those who are persecuted for the sake of Christ with apostolic words. Blessed be the God and Father of our Lord Jesus Christ (Eph. 1:3), who has opened the door for us, the humble ones, although we are strictly guarded, to communicate through conversation through writing with you, our beloved brothers. Truly there are no bonds for the word of God (2 Tim. 2:9), although those in power think that they bind; truly we should rejoice greatly that we see in ourselves, sinners, the fulfillment of Divine predictions. So, brethren, let us say with the apostle: who will separate us from the love of God: tribulation, or distress, or persecution, or famine, or nakedness, or danger, or the sword? (Rom.8:35). For he said this not only about himself, but also about us, so that we would be so disposed in relation to God that we would not be upset in the midst of suffering, but would be ready to joyfully endure the still missing sorrows (Col. 1:24). Truly, it is an indescribable joy to suffer for the sake of Christ and with Christ, as all the saints showed until Thaddeus, our martyr, and every other confessor who departed after him either from prison or from some other place of exile with good zeal and activity corresponding to persecution. (522) [Col. 1225] May we, my brothers, be martyrs in the same way, in constant readiness to be captured, to appear as confessors, to be scourged, to suffer death. This means being a martyr daily, this means dying daily (1 Cor. 15:31); from this comes the purification of the soul, removal from passions, approaching God, turning away from the world, imagining heaven and eternal blessings, as well as sorrows. For such readiness does not give the mind time to indulge in pleasures and become addicted to this or that, but especially strengthens the heart, prompts the eyes to fill with tears, [encourages] the desire to leave the body, as if from some hated prison. Let us henceforth observe what we are like: if we are like this, then it is very good, but if we are not, then we will turn and purify ourselves. Let us flee from the indomitable dragon of the devil, from the kindled arrows of sad and deadly lust. It is not pleasure, but sorrow; not sweetness, but bitterness; not well-being, but enmity, slavery, corruption, madness, distortion of the natural state. For if it is goodness and sweetness, then why does it immediately make those whom it possesses stupid, bestial, shameful, servile, hopeless, paralyzed, condemned to eternal death? So she, the enchantress, being in fact not what she appears to be, infects, driving a person into a frenzy and changing a person, just as happens to the possessed, who do not understand what is happening to them until they come to their senses. Let us henceforth, beloved, look at our places of residence, at where and with whom we turn; and if there is harm there, you need to move, if with a seducer, you need to leave, if with no one, you need to unite, for woe to one (Eccl. 4:10), while there is no need for that. It is necessary to observe other things: food, drink, sleep, activity, so that everything is in moderation, strengthening the body to facilitate the fulfillment of the commandments, and not irritating it to rebel against the soul. It is a stallion: if it fattens itself too much, it goes berserk and overthrows the rider’s mind. We depict your condition in our own way, for all people have equally received from God the reins of power over themselves, although there is constantly a war between soul and body, opposing each other. Body is a stallion, mind is a horseman. (523) Let it be so about this. What's next? Faith is firm, unchanging, as I delivered to you and I myself received from the saints, or, better, both 1059 from the same Spirit. Christ is not Christ if He cannot be represented. For when one speaks of Christ, one must understand the mystery of His incarnation. For the Word cannot be called Christ if it is represented as alien to corporeality. And since the Word became flesh (John 1:14), it is obvious that It can be depicted according to the flesh, and together with the name “Christ” the property of being describable is combined and represented. Thus, those who say that He is not described, that is, not depicted on the icon, recognize Him as incorporeal. But far outside the court of Christ, even if it were Peter, even Paul, [Col. 1228] as Peter and Paul themselves proclaimed for our warning, and not just that one of the apostles or one of the saints who came after them, the one who would say that Christ is indescribable in body, no! as the wicked say when they preach lies. Let us maintain this pure faith, brothers; Let us confess this good confession, without being carried away at all by [anything]. Those who think differently are apostates from Christ, but those who defend this are the martyrs of Christ, along with the forty [martyrs], along with the host of warriors who have been since the ages. How? The Maccabees, refusing to eat pork, which was then prohibited by law, became martyrs (2 Mac. 6:18–19); and you, suffering because you do not deny the inscribed Christ, are not a martyr? John the Baptist, killed for rightly denouncing Herod (Matthew 14:3–11), became the adornment of the martyrs; and you, dying for Christ, are not among the martyrs? Let no one deceive you with empty words, for for this reason the wrath of God comes on the sons of disobedience (Eph. 5:6). An undoubted martyr is the one who confesses, and even more so the more numerous sufferings he is exposed to. Do not let the length of the persecution shake you; We have not yet [suffered] for many years in comparison with previous confessors; we have not yet been burned by the completely sufficient fire of the most reliable test; an admixture of lead still remains, sinful rust still remains. Who are you that you explore the depths of incomprehensible destinies? Whatever you are commanded, understand clearly (Sir.3:22). The seed of Abraham, who was promised by the blessing of God to inherit the holy land (Gen. 17:18; cf. 28:14), God judged to live four hundred and thirty years (524) under the hand of Pharaoh as slaves (Gen. 15:13). Christianity, from the beginning of the apostolic preaching to Constantine, the first Christian king, suffered severe persecution for more than two hundred years; those who followed, although weaker, were also [persecuted] for many years, in addition to the persecution under Julian the Apostate. The great Paul was persecuted for thirty-five years and died daily (1 Cor. 15:31); and in five years 1060 you lose courage? The long-suffering Clement was tormented for twenty-eight years 1061; and you weaken in a short time? And will I have time to count the deeds of other martyrs? Haven't you heard about Job's patience? Didn’t he suffer for fifteen years or even more from a bad ulcer, in addition to other disasters that befell him, and, moreover, not being aware of any evil deeds, but, on the contrary, very many good ones? What was the saying to him? “So that you, it was said, may prove righteous” (Job 33:32). So now, as it were, Providence sifts today’s people in order to discard the remaining tares, so that pure wheat remains (cf. Matt. 13:25–40). Do you not hear what He says to Jeremiah? Put me into the furnace, and see that if they are tempted to eat, in the same way they were tempted about them (Zech. 11:13) 1062. Let us endure a little longer, courageous warriors of Christ. The days pass away like shadows (Ps. 143:4), although the persecutors think that they are waiting. If they persecuted Me, says the Lord, they will persecute you too; [Col. 1229] if they have kept my word, they will also keep yours. But they will do all these things to you for My name’s sake, because they do not know Him who sent Me (John 15:20–21). For truly they do not know that God the Father sent His [Only Begotten] Son, who was born of a woman, subject to the law, to redeem those under the law (Gal. 4:4), so that He might purchase the world for His Father. Otherwise they would not have rejected the fact that he could be depicted. For no one born of a wife is unimaginable unless there is a miscarriage. (525) Thus, brethren, let us prepare ourselves and thus console ourselves with the words of our Savior Jesus Christ, expecting reward. You know what Leontius is like: this is a race of eunuchs, not only dishonest, as one of the God-bearing men said 1063, but also having renounced Christ and not being content with this, but also cruelly tormenting our brothers. The former disciple is now a Judaizing apostate; who was among the prevailing brothers is now the most judge against the brothers; who called the icon not just, but a holy icon of Christ, the Mother of God, or one of the saints, now burns them, destroys them, blasphemes them like a raging beast. That’s why he is kind to the emperor, and is in charge of our 1064 monasteries, and, unfortunate man, does everything to insult Christ. But alas for me! His deeds are shameful from me. However, he is like him who gave birth to him in the flesh; for in former times he too was the firstfruits of wickedness, similar to Ermiev 1065. They both go wild; and God does not connect the raven with the dove, but like with like. That's what they are. May the Lord give them the knowledge of the truth, caught from the devil into his will! May Christ establish you and those who are tormented by the apostate, may He support you, may He strengthen you to endure, the hungry, the thirsty, the hungry, the scourged, those who have no permanent refuge, those who labor, those who are slandered, those who are persecuted, those who are blasphemed, like the rubbish of the world, like dust trampled underfoot by all, according to the words of the great Paul (1 Cor. 4:13), with whom may your share also be! Brethren, pray for us sinners, so that we may be saved, being awarded at least the last degree of all those who defend [the truth]. Brother Nikolai, who is with me, greets you. The grace of God is with you all. Amen (Titus 3:15). 382.Catechetical. Theodore to the brothers scattered everywhere (II, 38) 1066 (526) Rejoice, my beloved brothers and fathers, for this is joyful news. We, the unworthy, were again worthy to confess a good confession: again we both were scourged for the name of the Lord. For brother Nikolai labored beautifully and faithfully. We, the humble, saw how blood flowed from our flesh onto the ground, we saw wounds, pus, and the like. Isn't this worthy of joy? Isn't it worthy of spiritual joy? But who am I, [Col. 1232] unfortunate one, so that I, the most indecent of all people, can become, along with you, worthy confessors of Christ? The reason why this happened was the previous public message, which the emperor, having received in his hands, sent to the military commander with the order to send the commander of the cohort to us; this one, arriving with the leaders and warriors late at night and suddenly, with a shout, surrounded the house in which we were, as if [attacking] some hunting prey, quickly, with the help of diggers, destroyed the fence, then took us out, interrogated us, showing us the message. We admitted that indeed we composed it as it pleased God. All he wanted was for us to agree to the will of the emperor. We said that the truth demanded: “Let it not be, we will not renounce our God,” and so on, which should have been answered after listening to him. Then he subjected us to severe scourging. Brother [Nikolai] did not suffer anything particularly serious after imprisonment and punishment, but I, humble and weak, subjected to severe fever and unbearable suffering, almost lost my life; however, the Good God, soon showing mercy, had mercy on me with the assistance of my brother, as was necessary, although (527) the wounds still remain without receiving complete healing. So it was, and I told you about suffering in the confidence that you want to know about it out of compassion. What after that? The gravest threat and the strictest imprisonment. For, under pain of scourging, both the guards and the overseer were ordered not to even speak in a whisper, not only not to write to anyone. So, will we be afraid and remain silent, out of fear obeying people and not God (cf. Acts 4:19)? Of course not; but until the Lord opens the door for us, we will not stop doing our duty, as much as possible for us, trembling and fearing the threatening judgment for silence. If anyone hesitates, says the Lord, My soul has no pleasure in him. And another apostle: we are not of those who waver to destruction, but we stand in faith for the salvation of our souls (Heb. 10:38-39). Sorrow for the sake of Christ, imitation of Him Therefore, I am sending my present letter to all the brothers who are scattered and experiencing persecution with sorrow, especially to you, confessors of Christ. Let us endure, my beloved brethren, becoming even more strengthened, and not losing courage in suffering. We are flesh; Let us not spare her, let us rejoice, being subjected to torment for the sake of Christ. He who abounds in exploits, let him rejoice the more, as having an advantage in rewards; whoever is afraid to experience suffering from scourges, let him reflect the fear by thinking about eternal torment. For their blows are compared to those of sleep and children's arrows. So I ask, I beg: let us enjoy sorrows for the sake of Christ, although they are very bitter for the flesh; let us look to the future and the permanent, and not to the present and transitory. Let us willingly decide to mix our blood with the blood of the martyrs, our part with that of the confessors, in order to rejoice [Col. 1233] with them forever. Who is prudent? Who is wise? Who is a good money-grubber to give blood and receive spirit, 1067 to despise the flesh and receive the kingdom? He who loves his life will destroy it, said the Lord, but he who hates his life in this world will preserve it to eternal life (John 12:25). Let us heed His words, let us follow Him. And where (528) I am, He says, there My servant will also be (John 12:26). Where is He? On the cross. And we, humble ones, as His disciples, are there. I ask you not to complain about this word of exhortation, for the letter is short. Know that we sinners rejoice and do not lose heart as long as you stand in the Lord. Nikolai, my companion in bonds, labors and struggles, greets you, and your truest brother. Greet one another with a holy kiss: ascetics, ascetics, persecuted, persecuted, all who love you by faith. Whoever does not confess our Lord Jesus Christ as being described according to the flesh, let him be cursed from the Trinity! The grace of our Lord Jesus Christ is with you. Amen (1 Thess. 5:28). 383.To the child Athanasius (II, 39) 1068 By the way, in these days it is good for us who struggle for the truth of God that we often hear each other’s voice through letters and communicate with our heartfelt feelings. For you see, beloved brother, how letters arrive almost every day, uniting us with the strongest love. Look how many benefits persecution for the sake of Christ has brought and can still bring if it finds us more ardent in the coming time, not afraid of anything human, but ready to endure the godlike suffering in which you yourself struggle, being transferred here and there. But it will be good for those who help and participate in your exploits; I have justified them well before, and will continue to justify them. I will move on to the question, leaving you to give a refutation of those praises for the gifts with which you extol me, so that it does not seem that I sympathize with these praises. I am a stranger to all good things. So, when Basil the Great, (529) the light of the world, pronounced a sentence, who of those with intelligence would dare to completely contradict him? The same [sentence] is found in one of the ascetic questions, as you pointed out, namely: “Is it necessary to lie, meaning something useful?” To this he replies: “This is not permitted by what was said by our Lord Jesus Christ, who decisively says that lies are from the devil (John 8:44), without showing any difference in lies. And the apostle also testifies, writing: “But even if someone strives, he will not be crowned if he struggles unlawfully (2 Tim. 2:5)” 1069. These are the words of the father. You say that in this chapter it is noted that the question [is] about the benefit [of lies], and not about necessity, for both are not the same thing; and meanwhile [Col. 1236] in another chapter the same luminary says that one must lay down one’s soul to death for friends, whether the friend is a sinner or a righteous one 1070; so from here a doubt arises in you whether you should not lie at all, even in extreme cases leading to the death of your brother, or lay down your soul for him. “For if I do not lie, you say, then my friend will die, and by lying, I am fighting unlawfully and falling away from God.” Indeed, this subject confuses me and many, I think. However, I will try, as best I can, to give an answer to your love, with the help of God. What is useful and necessary, according to this remark, is not identical, it is true. For the first is accidental: for example, it is useful for me to talk with such and such about such and such, but, even if I did not talk, [for him] there is an opportunity to achieve what he is looking for. And one more thing: it is useful for so-and-so to convert, but even if I don’t convert him today, maybe he will convert tomorrow. This is what is useful, that is, accidental. And the necessary is inevitable; it cannot at all be allowed one way or the other: for example, if I am not initiated into the sacraments, then it is impossible for me to receive salvation without being baptized. And also, if I say: “I can not breathe and live,” this is a lie, because it is necessary to breathe, without which it is impossible to live 1071. So, the commandments of God are spoken by honest lips in a necessary sense and must necessarily be observed, and not perverted so that one can either observe them or not; or (530) to observe such and such, but not to such and such; or sometimes observe, and sometimes not, but always, by every person and at all times. That is why Basil the Great said: “Without showing any difference in lies,” so the answer concerns the necessary, although the question was asked as if about the accidental, for the useful and the accidental, as I said, are identical. And then what will happen, you ask, if my brother dies because I did not dare to lie? But this, I think, is not a lie; For this purpose I will present some example on myself. A girl comes to me, pursued by some libertine, and asks me not to reveal it to the libertine if he asks if she is hiding with me, because he will certainly corrupt her. So, when a libertine comes and asks if the girl has come here to me, if I say “no,” then I am not lying, since I do not mean that I do not have a girl, but by silence I express that he will not commit this evil with me. Another question: someone hands me a sword with which he wants to kill himself, and then, when he comes, he demands it from me. Then if I say that I do not know and did not receive it, I will not lie, for I say “I do not know” and “did not receive” in order to give him the sword to kill; otherwise, if I say “yes,” then the girl will be molested and the one who handed me the sword will kill himself, and this is evil. Evil does not come from good, but from lies, for the father of lies is the author of evil (John 8:44). On the contrary, a girl should not be molested [Col. 1237] and the one who gave the sword should not kill himself with this good; goodness is truth, for God is goodness and truth at the same time. So, it has been found that what seemed to be a lie is an undoubted truth. Thus, I laid down my life for a friend (see John 15:13) in what apparently seemed a lie, and the commandment on both sides remained unbroken, receiving fulfillment not in a lie, but in the truth. However, one should not do this for one’s own sake, lest one die, for this is a lie. Also, never swear to save yourself or another, for this is a clear crime (Matthew 5:34-36). That's how it seems to me. So Sarah said to Abimelech: I am Abraham’s sister (Gen. 12:13). And the prophet Jeremiah (531) asked the leaders: what did the king say to you? answered one instead of the other, as the king inspired him through fear of death and at that time [under fear of] his own [death] (Jer. 38:25-27). And the sayings of the fathers contain similar things. If you find anything on your own or with the help of another, do not refuse to tell us so that we may know the truth and enlighten our dark mind. I greet the one who suffers with you. He who is with me greets you. 384.To the child Naucratius (II, 40) 1072 You always have the habit of making a long preface in a letter, collecting for us, unworthy, a lot of praise, which is unfair, but serves as an expression of friendly disposition. And I write briefly. What exactly? May you live in the Lord, my brother, always more and more inflamed with the love of Christ, so as to endure disasters for His sake and not let anything go through carelessness! May you also have such fervor that you will sing along with Saint David: in the same way that the trees desire the springs of water, so my soul desires for you, O God (Ps. 42:2). But the one who has a pure or purified heart can really sing this, for “where there is purification, there is illumination,” as the Theologian says 1073. How blessed is that soul for whom to endure everything for the sake of Christ is highly desirable, and every carnal deed is an abomination. Pray, brother, that I may smell such a fragrance after experiencing suffering. (532) This is my first word. The second is about Anatolia. How sad for me is his fall! However, I approved of your healing. Also take care of him out of brotherly affection. The third is about the items offered by you 1074. 1. If an Orthodox Christian, convicted [by the authorities] of not communicating [with heretics], crosses himself [and says to them]: “I have fellowship,” then, as the heretics did not demand anything else from him, and he himself secretly had in his thoughts: “I have fellowship with the Orthodox,” this is not oikonomia, but a betrayal of the truth. His penance is half against the one who completely entered into communication with heresy, and what exactly would be unnecessary to repeat the same thing twice, when it has already been asked and answered about it. [Col. 1240] 2. If someone, by the conviction of the wicked, before their eyes, betrays a presbyter who was hiding from Orthodox dogma and did not remember the heretic, and will partake of the Holy Mysteries from him, then he, as a traitor to the truth, must undergo penance and be excommunicated from the Holy Mysteries for a year. 3. If someone, having sworn that he does not worship the Divine Icon and also did not accept an Orthodox monk, but after the oath, realizing his fall, repents and begins to worship secretly, then this is a grave fall: he has already become an apostate from Christ, the Mother of God and the saints; therefore he must be excommunicated from the Holy Mysteries for three years, with great leniency. 4. If anyone, out of fear, smears an icon of Christ or any of the saints, he should be excommunicated from Communion for a year. 5. If some priest commemorates a heretic in front of everyone, but in private, having been invited by one of the Orthodox Christians to the chapel, avoids commemorating the heretic, then should a true Christian pray in such a chapel? No way. 6. Can anyone, in the event of his own penance, justly accept someone into his community to facilitate the penance? In relation to Communion it is never prohibited, but in relation to other things it is not prohibited. But even in almsgiving, he cannot by himself subtract anything from the assigned amount. For the one who imposes penance, of course, knows the person, the time, and the external circumstances in order to prescribe relief. It is impossible to limit this to a limit given the existing random rules, as Basil the Great himself said. For in granting the bishop the power of adding or diminishing [penance], he established the rule not (533) on the basis of necessity or inevitability, but applying it to chance, so that the one who appoints it must look at how he appoints 1075. So I, humble, not definitively, but upon request or in the form of advice, as I have often said, answer the questions proposed to me from you or from someone else 1076. However, pray for my humility, helping as much as possible to those who fight in studio affairs, as much and where you can in the Lord. Brother Nikolai greets you. 385. To Theophilus, [bishop] of Ephesus (II, 41) 1077 And I received your sacred letter as a book written by God, and at the same time I accepted the blessing as a kindling of love. Who am I, unfortunate one, to hear from your holy lips such praise for me, unworthy even to untie the strap of your boot? (cf. Mark 1:7). These are the properties of godlike humility! You, most blessed forefather, called great, magnified and glorified by East and West, have adorned the throne of the greatest Apostle [John], Evangelist and Theologian with worthy deeds, which you have accomplished and are still performing, adorning your life with the blood of your holy flesh and confessing Christ as depicted, [Col. 1241] as incarnate, and not rejecting Him, as the wicked do when they do not recognize Him as depicted in the icon. For what is not depicted does not have flesh. I’m not talking about the fact that, according to the tradition of theologians, an Angel, although incorporeal, (534) can be depicted in sensual images. And they reject the images of both the incarnate Master and the incorporeal servant, in addition, the Mother of God with all the servants of the Lord, obviously rejecting their prototypes along with the icons, not realizing that they retain their power when their image is accepted, upon the destruction or disgrace of which, of course, 1078 is destroyed and their power is dishonored. But they do not want to understand the hedgehog (Ps. 35:4), they want to go against the prick (Acts 9:5). May the strong Right Hand preserve you for the glory of His Church as a pillar, as a support, as its champion; and may we, humble ones, see you either returning from there to the Asian country, as the ancients [saw] the sun of the Gospel 1079 [returning] from imprisonment on Patmos, or sacredly glorified in heaven over ten cities (Luke 19:17)! 386. To the child Phalelei (II, 42) 1080 I read what you said in the letter, my son; and from me in response to you this is this: the holy Apostle commands us to distance ourselves from every brother who acts disorderly (2 Thess. 3:6). How then does Gregory of Adelphi say that you unjustifiably turn away from him, when he not only [acts disorderly], but also completely united with the iconoclasts, subscribing to the heresy, eating food and drink and converting with them? If he says that he has repented and is performing penance, then let him prove this by written confession, (535) cursing heretics along with heresy and under no circumstances entering into communication with them. Until he does this, let him be a stranger to you who fear the Lord. For he is deceitful under the guise of repentance, enticing you and secretly spreading harmful speeches, apparently as if on behalf of his opponents. Therefore, you, as the weakest, became infected by his conversation, and began to wonder about this and that. But since you asked permission, accept it with prudence. Chrysostom’s saying in his laudatory Homily to Saint Romanus “Our Christ is not limited by walls (οὐ περιγράφεται)” must be accepted not simply, but after knowing with whom he said this while talking 1081; for in conversations one must pay attention to the time, and to the person, and to the manner of speech: time because not the same thing was commanded both to the ancients and to those under grace; face because one thing is characteristic of a heretic, and another is characteristic of an Orthodox one; image of speech because it is not the same thing to speak dogmatically and offer the simplest speech. Who did Chrysostom talk to? Is it with the Orthodox who exhibited the icon of Christ? No, but with a pagan who ascribes to the supreme Cause all the properties of the lowest beings, according to the remark of the divine Dionysius 1082, and believes that She does not in the least exceed [Col. 1244] of the godless and various images he compiled. Therefore, the father said well and quite rightly: “Our Christ is not limited by walls”; it must be understood: according to the Divine nature, in contrast to his gods, placed on the walls and confined there, having in themselves nothing else intelligible except what appears to the eyes of those looking on. They have eyes, but they do not see; there are ears, but they do not hear; there are hands, but they do not touch; there are legs, but they don’t walk; have nostrils, but do not smell, as they are exposed by the prophet (Ps. 114:13-15). And our Christ is not only a man in the proper sense and truly in a visible image, since He became like us in everything, both in body, and in soul, and in age, and in all other properties of human nature, except for one sin, 1083, but also God by nature and (536) in truth, one and the same both. For example, I will say as Chrysostom himself says in one place: “He becomes tired, and grief controls the elements; the valley hungers, and grief brings rain; the valley obeys, and the mountain produces thunder; Doom is before the judgment seat, but grief beholds everything” 1084. That is why he said to the pagan: “Our Christ is not limited by walls,” and did not think that it was necessary to more accurately explain this saying for the sake of the now rampant heresy. But it is clear that the saint, without a doubt, imagined the tired, hungry, obedient and standing before the judgment seat depicted in bodily form either on the wall with paints or in a picture; There was no reason for him to explain things that were so obvious. For if he saw the disembodied Angel on the icon, as he says, then did he really not contemplate the incarnate Christ depicted on the icon? It's crazy to think anything like that about this saint. So, if they use it as evidence of their wicked teaching, then why do they reject it, not allowing images of an Angel or any of the God-bearing men, while Chrysostom in one place says: “As you did with his name, so did you with his image (that is, Saint Meletius), and many inscribed this holy image on rings instead of stones, and on glasses and bowls, and on wedding walls palaces, and everywhere" 1085 ? However, they do not allow him to listen either. Regarding the legend of Saint Pancras 1086: if it is not known by whom it was written, what of this? Almost all the tales of martyrs do not have such inscriptions, and yet they are genuine, and teachers come from there, composing praises in honor of the martyrs. Saint Pancras is venerated in Sicily, in the greatest church, in which, they say, there were signs. Thus, those who do not accept the legend obviously rebel together against the martyr. About this in a few words. You, my son, be healthy and [Col. 1245] save yourself and move far away from Gregory, so that he does not destroy you through carelessness. 387.To the recluse (II, 43) 1087 (537) I read the letter of your piety. But why the praise that you expressed to us, strangers to all that is good? Why the demand for an edifying word from us, who are not able to give water to ourselves, not only to give forth streams (cf. John 7:38) also for others? However, since it is written: Give to everyone who asks you (Luke 6:30), then accept a few words from our misery. For those who turn to social life, the eye of the mind cannot be so pure as to gaze unhindered at the beauty of the glory of God, being blinded by carnal addiction, as if from some kind of pus. But for us, who must renounce everything and are commanded to take up only the cross of Christ, it is convenient to contemplate God, that is, to have nothing else and think nothing more than how to please the Lord, to serve Him with a pure heart, rejecting all carnal disposition. May the fence of your imprisonment be the city of God, adorned with virtues, as if with gold, with keys not only in body, but also in spirit! So, you must withdraw from the sight of men, attachment to blood [relatives], friendship to the whole world, and turn to each other and have one soul and one heart, according to the example of those who believed in the beginning under the apostles (Acts 4:32). Let the abbess act as if presenting the image of Christ, doing it in advance, and then teaching in this way (Acts 1:1), without omitting anything to actually show what is commanded. The subordinate must obey and submit as if fulfilling obedience to Christ Himself. Where this is, there is the fruit of every good deed, and where it is not, there are completely opposite separate gatherings, quarrels, gossip, self-enrichment, arrogance, addiction both to one another and to external, or relatives, or other temptations. This is a reminder of this in a few words. I, humble, exhort you to have pure faith along with life, and under no circumstances enter into communication with the anti-Christ heresy, which (538) is in no way different from Judaism, rejecting the saving House of Christ through the rejection of venerable icons and Christ Himself, and the Mother of God, and all the saints; for the image is identical with the prototype in honor and worship, such as, for example, the Life-Giving Cross itself and its image (του τύπου). So, do not deny Christ, you who wear Christ in holy attire, lest through this you destroy so much labor that you endure, leading a virgin life in solitude, and become something, oh, not to think about, not to talk about! on the opposing side, but knowing that neither life without right faith, nor faith without divine works can save, shine on both [Col. 1248] for the glory of God, for the praise of the Church, for the achievement of the promised eternal blessings, praying for us sinners, so that we may be saved. Neither life without right faith, nor faith without works. 388. To the child Simeon (II, 44) 1088 Although it is late, I received your letter, my son, and thanked the Lord for your justification, prudence and salvation, for the fact that you are saving so many brothers from the snares of heretics, who torment not their bodies, but their souls, and indeed the bodies themselves with the blows and deaths they inflict. Be healthy, my beloved son, take courage, guide your brothers, show what is true, encourage them to martyrdom. Such is the time, even though you are hiding legally. For to expose yourself to temptation, which you wanted to know about, means the same as if someone, out of his own impulse, gave himself up to murderers. If Saint (539) Gordius, as well as some other of the martyrs, spontaneously went out [to torture], then they demanded this circumstance, since it happened that no one [dared] to speak directly, and atheism flared up more strongly 1089. Moreover, they contemplated God with a pure heart and were prompted by Him. So the great Forerunner denounced Herod with danger to himself (Matthew 14:3-12). And now, by the grace of God, there are many champions and martyrs; but giving [oneself] away is illegal. I rejoice greatly that other fathers also sympathize with you, whose names are in the book of life (Phil. 4:3), whom I greet through you and ask for their holy prayers to help [to achieve] salvation. Oh, if only you received something good from brother Hypatius. Let the brethren be helpful in need, as Scripture commands (Proverbs 17:17). And there is no benefit from our humility, although you extol us out of love. Since you wanted to [receive] the catechetical teaching that I compiled for all the brethren, I am now sending it to you too. You pray unceasingly for my salvation. I received the cup, and let it be a living reminder of you. I greet my nine brothers and sons, most earnestly asking for their prayers. Brother Nikolai, imprisoned with me, greets you with everyone. Grace be with you. Amen. 389. To Abbot Vasily (II, 45) 1090 I read your letter with pleasure, holy father, as it was offered from a pure heart; however, I do not rejoice in praise, (540) as a stranger to what has been said. It’s better that you yourself, if you wish, pray that I may come closer to your lot and condition. This is about it. May it be according to your word that brother Hypatius and every other of those who struggle may please God, so that through them we, the humble, may gain God’s favor. To the question about those who have fallen into natural or unnatural sins [Col. 1249] such an answer: true repentance is recognized by its fruits 1091, namely: excommunication from the Holy Mysteries according to the rules, together with observed abstinence, provides remission of sins without scourging and martyrdom. For the doors are not yet closed to us, as it is written (Luke 13:25), but they are closed by death; even if true repentance follows on the last day of life, it saves the convert from sin. This is what God determined through the theologian Ezekiel (Ezekiel 33:12); We have such a man-loving God, who brought the thief, who was like this from ancient times and to the extreme, [into His abode] in one hour (Luke 23:43), and also justified the publican (Luke 18:13-14). If, as happened recently, the sinner betrays himself and takes blows on his back and something else greater, then who will doubt whether his sin will be forgiven? Death while confessing Christ makes one, in the proper sense, a martyr of the Lord. But maybe we are talking about penance. Therefore, if someone is subjected to torture, but not death, then it must be determined by the one imposing the penance how much it can be alleviated for the sake of suffering, even by as much as half. Because it is impossible for us to determine this. This is the answer of our humility. If it should be otherwise, then teach, father, and enlighten us, the uninitiated. Greet my brother, Mr. Procopius, most earnestly. 390. To the monk Arkady (II, 46) 1092 (541) I am writing for the second time since you, beloved, were taken by the Judaizers 1093. You didn't receive the first letter; I pray that at least this letter reaches your hands. Firstly, according to the general law of love, considering myself obliged, for united together by the wisdom of the confession of Christ, we must mutually encourage each other, I find it necessary to write to you. Then, due to a special disposition, which you know about and what it was like from the beginning, I am prompted to write. Thank God, my most venerable brother, that in this harsh winter of unbelief you appeared as the flower of Orthodoxy, or, better, as a confessor of Christ, who, once brought before the seat of the rulers, was not afraid. You confessed a good confession (1 Tim. 6:12), were scourged enough, expelled, moved to some hidden place; then he again fell into the hands of the tormentors and did not lose heart, did not renounce the faith; again he was struck with blows and remained invincible, not fearing those who kill the body, but only the Lord and God and King, according to His commandment (Matthew 10:28). Blessed are you, and good will come to you (Ps. 127:2); You are noble and nobler than those who live in the east of the sun. And that you were numbered among the weavers, as a royal slave, is not [Col. 1252] marvel at this, such is the fate of the saints. Moreover, without wanting it themselves, they truly showed the world that you are a servant of the Heavenly King, an example of God’s testimony, a denouncer of wickedness. Stand still, valiant warrior of Christ, be of good courage to the end, endure sorrows, do the work of an evangelist (2 Tim. 4:5), fulfill your confession, having God invisibly as your patron, the guardian angel of your life surrounding you, protecting you (cf. Ps. 33:8), rejoicing much (542) and lifting up your prayers to God in the stench of fragrance (Ex. 29:18), in whom remember also us sinners, who love you very much. 391. To the abbot (II, 47) 1094 Having learned that you, the most desirable one, were judged and scourged for the sake of Christ, I rejoice and rejoice with you. For this is joy and joy, not the joy of the world (since this latter is joyless, it only seems so, but in reality it is not, because it is fleeting, impermanent and, when ending, produces death), but joy according to God: this and only it is constant joy, and its end is eternal life. Therefore, rightly, I rejoice and rejoice with you, most venerable father. And that, as they say, hundredfold blows, like rain, [fell down on you] and cruelly tormented your body, this is an even greater joy. Not without suffering did I bear the news of this in absentia. However, glory to God who glorified you. To be beaten on the back by the wicked is your eternal glory, your sacred suffering, the confirmation of the same confessors, the encouragement of the Orthodox, the defeat of heretics, the building of the Church of God. The stones are holy lying on the ground, as the prophet says (Zechariah 9:16). What is this for? To spread piety, to build the Church. You are one of all, bound and united by the Holy Spirit to the Cornerstone (cf. Eph.2:20). Remember, O Most Holy One, us sinners in your prayers, so that we do not fall away from this structure, but are placed somewhere, even in the form of flint, by the grace and love of our Good God. 392. To the dispersed brotherhoods (II, 48) 1095 Theodore, the scattered brotherhoods everywhere, with those who labor in the confession of Christ, rejoice. All joy can be found, my brothers, in real sorrows, for for the sake of Christ both the persecution of the persecuted and the imprisonment of the prisoners; I will also add the scourging of the scourged. Therefore, I will not stop calling out to everyone together, and to everyone separately, to inspire, to remind, although I know that you are firm in the faith and have conviction and suggestion within yourself. However, I, a sinner, must [Col. 1253] to bring something from oneself, especially when love prompts one to do so. For I am jealous for you with the jealousy of God (2 Cor. 11:2); Not having anything in myself to boast about, I boast about your confessional virtues. You are my joy and crown, support and irresistible strength. So, I ask and exhort you to remain steadfast, with all complacency and cheerfulness. Always rejoice, says the divine apostle, pray unceasingly, give thanks in everything (1 Thess. 5:16-18, 18). And isn’t this truly joy and joy? If only we suffer with Him, we will be glorified with Him. If we died with Him, then we will live with Him; if we endure, we will also reign with Him, as it is written (Rom. 8:17; 2 Tim. 2:11–12). What a promise, beloved! Let us endure, even if they throw us into the fire; We will bear it, even if we were given over to the beasts. For this is how men and women who have labored for centuries have endured, looking at the blessings there, alleviating real sorrows with hopes, considering torment pleasures and desiring the increase of suffering, and not turning away from them, as [do] those who try to acquire wealth more than their fellows, as you yourselves know, having tasted the immortal sweetness. Oh, deceiving world! How bitter is what seems sweet to you, and deadly, and contrary to all joy and joy! Oh, the love of Christ! Blessing is yours, (544) and joy and dominion are with those who control you! You see with what words I, insignificant, convince you, not excellent, but [but] friendly. Those to whom the visitation of the Lord seems slow, let them think that the goodness of God leads persecutors to repentance, and those who suffer into temptation (Rom. 2:4), and let them not lose heart and examine the destinies of God. It is unusual for good-looking slaves to say: “How long?” Neither the glorious Job, nor Peter, nor Paul, who suffered much, nor any of the martyrs said this. The Watchful Eye knows what is needed for both. Do you not regret that in this way you are storing up wrath for yourself on the day of wrath and revelation of righteous judgment from God (Rom. 2:5), where there is no end to punishment and it is impossible to count the unbearable torment in unquenchable fire? Therefore, we must urge you to be patient, as much as depends on us; at least for the sake of those who are perishing and who have lost patience. He who is in a hurry to see the death of a sinner cannot have peace with God, and there is nothing worse than this. For he who seeks what God abhors and desires what He does not want is constantly in spiritual turmoil. Hence lamentation, despondency, murmuring and other fruits of wickedness. Let us say, brethren: Thy will be done (Matthew 6:10), and this from the heart: you have cattle. And I will go out with You (Ps. 73:22–23). In this way, a peaceful soul will have boldness before God, willing to endure suffering for a hundred years for His sake. He will not hasten, even though we pray for acceleration, and He will not delay, even if we beg for it, but He will come then, [Col. 1256] when it is useful according to the righteous judgment of God, who determined [everything] before the foundation of the world. To desire the death of a sinner is not to have peace with God. Pray for us sinners, I ask you, so that we can be saved. Your brother and my Nikolai greet everyone. Grace be with you. Amen. 393. To the persecuted fathers (II, 49) 1096 (545) To those who are persecuted for the sake of the Lord, my spiritual holy fathers Theodore, the lowest presbyter and abbot of Studium, rejoice in the Lord. And to receive a letter from one Orthodox Christian in these difficult days, not just from many who have gathered together, is as unusual at the present time as it is to receive a many-leaved rose in winter. This is very pleasing to my humility, so that from the very inscription my spirit rejoiced and confessed what was due to the Lord, who, even during Ahab’s present persecution, reserved for Himself so many men who had not bowed the knee to Baal (1 Kings 19:18). For I think that those who remain steadfast now are equal in number to those who were then, consisting not only of those distinguished by their confession, but also of those who were saved here and there, in deserts and mountains, in caves and gorges of the earth, according to the words of the apostles (Heb. 11:38), just as your company boasts the three-headed mountain that contains you like the most blessed glory. So, thanks be to God, who makes you rich along with all who call on His name (cf. Rom. 10:12). I praise your sacred exile, I glorify your residence on the mountain, although disastrous, but pleasing to God. Moses talked with God on Mount Sinai (see Exodus 34:1–28). Elijah on Mount Horeb was honored to see God as much as possible (see 1 Kings 19:8–12). The Divine Jesus Himself went up the mountain to pray like men (see Luke 9:28). What does it mean? It seems to me that this can be looked at as a sign of spiritual ascent. For just as a mountain stands higher than the foothill plain and valley, to the same extent the mind of the one praying rises to God in an elevated place. See, beloved, what and how good your stay is. Remember also about us, sinners and living here below, so that we can unite with you, the soaring eagles of the Lord. (546) However, enough about this, although the desire prompts me to say more. How did you reach such a measure of humility that you wanted from me, an ignorant person, to receive answers to the questions you proposed? By the grace of God, you yourself know what is due, and if not, then [you can learn] from those who are superior in both rank and word, for there are many men, as you know, from whom you need to learn. So, so as not to sadden you, I think, and at the same time fearing disobedience, I begin to [execute] the order. And, firstly, I will say the following: this heresy, although it seemed different to my predecessors or even now seems to some not bad and not very serious, to me, the unenlightened one, seems to be nothing more than a renunciation of Christ 1097. For if the prototype is expressed in the image, as the wise Dionysius says 1098, and if the honoring of the image refers to the prototype, [Col. 1257] as Basil the Great says 1099, and now the icon of Christ is humiliated, rejected, trampled upon by the anti-Christ fighters, then in the icon and through the icon Christ is rejected, dishonored, humiliated in a Jewish way: no other conclusion can be drawn from such a spectacle. Therefore now is the time for weeping and mourning; That is why so many rebel [against this], not only men, but also wives, since Christ is rejected both in words and in deeds, which was not visible even during the ancient heresies. In words, because the wicked say that Christ should not be depicted in bodily form; deeds because they destroy the great holy icon of Christ, the Mother of God, the Angels, every saint and saint in all the churches, at every sacred offering, putting it on fire, blaming it, mocking the great sacrament of piety (cf. 1 Tim. 3:16), calling the depicted Christ with His Mother and servants an abomination. The same is true for Jews and pagans to think, speak and do; the Arabs and Scythians, knowing the shame, did nothing of the kind. How is this not a rejection of the Economy of Christ? However, [let us turn] the speech to the proposed questions 1100. (1) Some fell of their own free will, without coercion; (2) others due to scourging; (3) others due to threat and threat alone; (4) others without threat and torment, (547) out of fear alone; (5) others for fear of losing property; (6) some out of ignorance 1101. How should these applicants be received? So that they show all the worthy fruits of repentance. Which ones exactly? Non-communion of the Holy Mysteries, with tears and fervent prayer: the first for three years, the second for two years, the third, fourth and fifth as the first, the sixth for one year. Once this is accomplished, how should one deal with them? Whoever from the sacred host has neither subscribed nor yet participated in the unholy communion, [let him remain] in the clergy in which he was appointed. And whoever signed, let him be excommunicated from the priesthood until the Orthodox Council, although he will receive communion of the Holy Mysteries. With others who have fellowship with the completely wicked out of need, out of fear, or out of hunger, or without need, or under duress, and yet recognize themselves as Orthodox, is it possible to eat food together? Not at all, unless with those belonging to the lower people, and, moreover, not indifferently, but on some necessary occasion, once or twice. Is it possible to eat the remnants of their food out of need or even without need, because the sign of the Cross was made on them? If it’s from a priest, then it’s not allowed, but if not, then you can eat according to need. Is it possible to enter their chapel for prayer and is it possible to make the Holy Offering in it with one’s own meal? You can't do either one or the other. Is it possible to greet them, talk and greet them? No, as Basil the Great says 1102. The Lord forbade [giving them] a general greeting, perhaps by accident, but with love and friendship this must be avoided, so that here too it would be fulfilled: do not greet the wicked (2 John 1:10). There are some of the monastics who did not participate in [Col. 1260] that, having saved themselves by flight, and then, after the removal of the wicked, they returned again. This is good. If worship was performed in the church by the wicked, if once, then they can enter, performing only prayers in it; and if repeatedly, then let them go far from it. There are some laymen and even monks who strongly hate or (548) mourn wickedness, but at the threats of the godless they begin to receive their communion, considering it ruinous, and then ask us to pray for them. Should they receive the Divine Mysteries? You can pray, but not take communion, no matter what they say or do. If they put crosses on the roads, should we worship? No obstacles. Should their offerings be accepted? No. We expressed this, as the Lord inspired us, not legislatively, for we do not belong to the hierarchy, who tend to establish rules, but in the form of advice, since we are equal in dignity with you and since, in the absence of those hierarchically obliged to establish rules, we, at your insistence, began to do this. But you, most holy fathers, forgive me if you don’t like any of what was said. Moreover, the doctor must observe the properties of the soul, and the body, and the face, and the peculiarities of time, and inclination, and changes, and strength, and weakness, and thus compose medicines and heal, now reducing, now adding, which is generally impossible to embrace in the rules, as our holy fathers themselves determined. 394. To the child Lucian (II, 50) 1103 Our good God, knowing the complaisance of human nature and the fact that even those who seem to walk truly and adamantly, a little carelessly, unconsciously fall, kindly granted repentance, which restores a person from a fall and returns him to health. Since you, my brother, have undergone what you have undergone, and have fulfilled the time of much-needed repentance, with great contrition and many tears, as I heard, propitiating God, (549) and now you are asking permission, as the steward and assistant steward informed me, may it be from the Lord for you, and may you henceforth be healthy, my son, and rejoicing in Christ and walking prosperously in Him, so that you no longer fall, having made a promise to the Lord, but die for Him, just as He Himself suffered for you. Before, I, unworthy, tearfully called out to you in a letter: Adam, where are you? (Gen.3:9), saying these divine words because [Col. 1261] you fell from a high life, as if from heaven; and now it is necessary for me, humiliated, to boldly say: “Peace be with you, arise, Christ commands: live forever!” 395. To Albeneka protospafaria (II, 51) 1104 Your honor's letter surprised me a lot. It was expressed from such a God-loving heart and with such a contrite and humble feeling that, having read it twice, I exclaimed: “How great, how great and how lofty is the soul that expressed this to me, the unfortunate one!” When the letter-carrier told me what you instructed him to retell in a living voice, then I rejoiced even more and glorified our Good God, Who inspired you with such a thought and the desire to put it into action. The deed that you wished for is great and impossible to accomplish, not only because of the high and heavenly dignity of this life (550) for renunciation [of the world] for a true monk is nothing more than a vow of the cross and death 1105, but also because you are united with your husband, from whom you cannot be separated as you please, because God has united him with you. Who can separate, except the One who united, striving for a higher life? Thus, it is necessary, according to the commandment of St. Basil, to arrange matters well in advance in relation to the spouse 1106. What exactly? To reveal the validity of your desire, to show the futility and illusory nature of the world, how there is nothing permanent in it, but everything is fleeting, like shadows, even if it were something joyful, even pleasant, even happy, even comforting, even the reign itself. For everything disappears like the flower of the field. And not only this, but also an inexorable judgment will befall those who lived in the present century according to passions, and not according to the commandments of Christ, which are difficult to fulfill in public life. Say this, exhort, persuade him to convince him to accept the intention of renunciation with you. Why do you know, wife, says [the apostle], whether you will save your husband? (1 Cor. 7:16). And at the appropriate time. And if he agrees, then it would be good; and if not, then, if the love of God so inflames you, do what pleases you even without the desire of your spouse. But, as stated above, this is an inconvenient task, especially in the days of persecution and because you are not one of the common people, but one of the highest and half-blooded with the queen. Therefore, one must be surprised how you, being in the great glory of this life, turn away from it and want to put on the humility of Christ. Blessed is the Lord who inspires such a desire, for in comparison with God’s glory the honor of a vain life is truly an abomination. So, stick to your wonderful lifestyle. For I hear what good deeds you do and how, renouncing the royal way of life, you practice with yourself and in good deeds. You can [Col. 1264] be saved both in this life and together with your husband; and in the future, as the Lord will help, do so, not (551) upsetting your spouse, but rather inclining him with pious behavior. As for my sister, I told her what came to my mind. For the steward and beloved son, I thank you very much for treating him kindly. May you find favor with the Lord. 396. To the nun Mary (II, 52) 1107 I read your venerable letter and understood your pious thought: you have the same disposition as the blessed father to suffer for the sake of Christ; and it is fair that it should appear that one flesh contains one mind, without being divided regarding faith. So, thanks be to God, who thus separated you physically with the sword of the Gospel (Matthew 10:34), out of fear and love for Him, and again united you spiritually in one spirit and mind. Try, my lady, to be worthy of an equal part with him, to meet there and unite forever, choosing him as he chose you. Truly, with great love, he had great concern for your salvation, as I know, because he informed my humility, like a son, about his deeds. As for your outer worldly clothing, worn to cover your needs due to persecution, for a short time and for a little while this is permitted in the [scriptures] of the saints for some necessary occasion, but not forever. However, I don't know what to say. If I advise you to reject this cover, then you can say that you are not able to endure torment, for you will be given over to torment. And if, on the other hand, I left it this way, then I have no evidence from the Scriptures for this. So, when two evils lie ahead, it is better to secretly be a monk than, unable to endure scourging, enter into communion with the apostate heresy and renounce Christ, in Whom may your part always be! 397. To the nun (II, 53) 1108 (552) The present time is such that it forces us to care for each other according to the equality of our souls and our faith, for, as if one Church or Council, God has gathered all those who defend the truth and profess it. Therefore, just as it is unsafe for someone living in the same monastery not to take care of his fellow disciples, or for an abbot not to equally care for his disciples, so it is for all of us, for, as has been said, we are one communal Church. I visit you through this letter and ask how you live in the Lord, spiritual sister, do you remain in a good confession of Christ, do you keep intact the deposit of faith by the Holy Spirit, are you strengthened in God, not fearing the wicked? [Col. 1265] Okay, okay; strengthen yourself even more and so much that you can sing together with Saint David: we will not fear; the earth is always troubled, and the mountains are cut into the hearts of the sea (Ps. 45:3). Thus, one who is truly firm in faith is completely unshakable in the love of Christ, from which neither sorrow, nor distress, nor hunger, nor persecution, nor danger, nor sword can separate him (Rom. 8:35). With this conviction all the saints achieved perfection; may your honor be with him! You are no more ignoble than Thekla, Fevronia 1109 and the blessed host that surrounds them, daughter of God, bride of Christ, like them, so are you. And now I suffer for the same thing as then. Let us endure, I exhort, not only the sorrows in which we find ourselves, but at least all of the above befalls us. God is no respecter of persons (Acts 10:34), loving us with the same love with which He loved the ancients. This [I say] in a few words, knowing that your honor has consolations from yourself and from others, and indeed from us, so that you know that we properly take part in you, and so that you pray for the strengthening of us sinners. 398. To the patrician Vasily (II, 54) 1110 (553) The act of your godlike condescension was not only to allow our brother in spirit to appear before your face and to talk with him about anything, so affectionately and simply, but also to bring the mistress, whom I revered, the patrician, together with your noblest children, and force them to bow not their heads, but their knees before him. Oh, your greatest humility! Oh, God-loving wisdom! Oh, excellent is your faith among sinners! And you will not lose your reward for this favor. This is all for you; and even more for your virtue, you, truly my master by blood and spirit, have become dear to everyone who knows and sees you. Witnesses of these words are your high advantages, which constitute the reward for virtue, in which, according to the law of nature, you raised your sons and daughters together with your wife and showed them as real images of your piety, precisely recognizable by your likeness reflected in them. This is about it. How can I, humble one, find a word of consolation on the occasion of the death of your most beautiful son, the same-named Forerunner, which would at least somewhat ease the grief of your venerable souls? The same brother told me what your sadness is, what hot tears flow from your eyes, what cries, laments and sighs, so that I, having heard about all the valor of this son, experienced almost the same suffering as yours. Oh, how we have become like David, who sang a lamentable psalm about his son (2 Samuel 9:1–8)! If he complained so much about a criminal, rebellious son who suffered the just punishment of a parricide, then what needs to be said here? [Col. 1268] What word to suggest? A son died who was (554) at the most flourishing age, well-bred in behavior and in mind, wonderful in character and speech, at first sight attracting the love of the beholder and, more importantly, pure in body and bright in soul; the first because of his virginity, which is worthy of surprise, for he was not carried away like crazy people, but was above passion, and the second because of his lack of communication with the heresy that is now rampant. He wonderfully combined the purity of soul and the purity of body. How praiseworthy are the parents who gave birth to such a son, having produced the noblest branch not only physically, but also spiritually! How blessed is the son, like his parents and at the same time like Christ, Who, having honored virginity by being born of a Virgin, took your son after Him as a son of light (cf. John 12:36)! So what? Is this event worthy of mourning or joy? Of course, joy, although separation from him caused you grief. He now rejoices with joy in heaven, having become higher than [others]. Therefore, we should rejoice in him, who is now rejoicing, and not grieve him with sadness. I end my speech by expressing gratitude for the gift sent and asking for an apology. 399. To the layman Grigora (II, 55) 1111 Rejoice, confessor of Christ; It is right that I once called you a man of God. Behold, my humble word turned out to be true, highly justified in you. What is detention like? You endure, as I hear, iron shackles, constrained in your flesh inside [the palace]. It's a difficult matter. However, strengthen yourself in the Lord, struggling holy and martyrically. Oh, brother, how you have shone, how you have risen! You alone of all the laity (I mean those under local authority) appeared as a confessor of God before the Angels and people. Do you notice where your persecutors are keeping you? (555) In the royal palace, like a pearl, like a king over the passions, although they don’t think about it. Don’t be afraid, friend, don’t be afraid of the threatening scourges, be patient; Christ is your helper, your protector, as one who struggles and is scourged with you. If you, having been detained by one of your subjects, had the king as your protector and, when tormented along with you, tormented by his disposition, would you not rejoice in your suffering, lovingly accepting this decoration, as if achieving through suffering what you desired, wealth, glory, primacy? Moreover, in this case it is necessary to reason this way. This is necessary and must be accepted with love in order to receive not the here, illusory and vain, but eternal, true and ineffable blessings, avoiding the eternal torment that those who deny the image of Christ will be subjected to, from which may we, brother, get rid of ourselves by praying for each other! 400. To Leo, patrician and sacellarium (II, 56) 1112 If you yourself want to know about our affairs [Col. 1269] humble life, as you expressed in your kind and friendly disposition, then how I, humble, would like to write to your high excellency, inquiring about your longed-for health and, as it were, contemplating your kind face and hearing your sweetest voice, during a condescending interview and meeting with the bearer of the letter! For for God’s sake you graciously receive and speak favorably with everyone. He informed me that you look with sadness at those criminal deeds that have already been committed due to our sins, sighing and grieving your heart over each of these actions. And fair enough. For you are a man of God, distinguished by a sacred mind, a Christ-loving soul, Divine knowledge, a sound mind, a pure way of thinking, and therefore you tremble, not being able to help the cause according to (556) custom and seeing the Church in such danger, which the Lord purchased with His Blood (Acts 20:28). Oh, lord, what disasters we have lived through and how many evils we have seen! This is retribution for previous sins. Since we did not care to have God in mind (Rom. 1:28) by keeping His commandments, but transgressed not one, but many of them, both privately and in front of everyone, violating the Gospel of Christ, you know, wise man, what I am talking about, God gave us over to those disasters that we endure, so as not to be condemned with the world (1 Cor. 11:32), although we seem to mean something. So, let not the wicked (Ps. 65:7) exalt themselves in themselves, as if they were pious, but let them clearly know that Christ is rejected through the rejection of His venerable icon, Who, however, still hesitates to inflict punishment out of the condescension and mercy of philanthropy and [in the hope of] repentance, but can finally execute the unrepentant. Pray, as a God-loving one, for an end to disasters, but do not demand this from us, who are not able to appease God for our own sins. However, we also pray. 401. To protospatharius Anastasius (II, 57) 1113 Friendship is wonderful both in other respects and because it usually benefits the loved ones in their absence just as much as in their presence! Such is your well-known love and pious disposition towards me, the unfortunate one, from ancient times and hitherto, both present before your eyes, and being at such an immeasurable distance, from Sicily benefiting me, who was in Byzantium and moved from Byzantium here and there, as well as now. Why do you do this to a sinful man and unworthy of your nobility, if not because he also loves you very much for your perfect virtue and piety, which are praised not only by Sicily and this or that country, but also by the reigning city itself? Therefore (557) you are kind to kings and nobles, and your benefits come from virtue. So, loving God, you are loved by Him and by those [Col. 1272] which belong to Him. I am not kind to anyone, and I am an orphan. My father left me 1114, going to the Lord, as you yourself, of course, know. Likewise Kalogir 1115. Only my brother and the archbishop remained with me. But due to the current disasters that have befallen us, he too will be rejected very far away. I am being pressed from everywhere; however, for Christ’s sake this is both very pleasant and not embarrassing. And what [to say] about the storm of unbelief from which the entire world of our power was shipwrecked? This, sir, is the kind of wickedness we have reached, which differs in no way or little from Judaism, when the icon of Christ, the Holy Mother of God and every saint is rejected, despised, and insulted. Truly, Christ himself, with his Mother and His servants, is subjected to this, although it does not seem so to those who reject it. But may the Lord keep you in the right way of thinking, safe from drowning, even if from the outside you were sprinkled with heretical waves, for it is impossible for you to completely avoid this if you are among them. And for my humility, may He give you a multiple reward here and in the next century! 402.To the studio brothers (II, 58) 1116 Rejoice in the Lord, brothers and fathers; Rejoice, soldiers of Christ (cf. 2 Tim. 2:3); Rejoice, brotherly trinity, rich in the grace of the Holy Trinity. You are truly worthy of such greetings, because for the sake of Christ you courageously endure the most difficult imprisonment in custody, tormented by the villain Leontius 1117. Oh, Judaizing apostasy! If (558) it were a wild beast, it would be satisfied, exhausting and drinking your blood in torment for so many years; and this raging, ferocious bloodsucker remains insatiable, not feeling pity and humane compassion for you, the lambs of Christ, but grieving and in every possible way contriving to devour you, together with Satan, so that this dragon can boast, in order to frighten us all through you; but no: God is faithful, who will not allow you to be tempted beyond what you are able, but when you are tempted he will also give you the way of escape, so that you may be able to endure it (1 Cor. 10:13). Remember the saints who have been since the beginning of time, that none of them pleased God without temptation and many sorrows. One was sawn apart, another was stoned, another was burned, another was martyred (see Heb. 11:35–37). And will there be time to number the cloud of witnesses around you (Heb. 12:1)? And you, my brothers, as their fellows and companions, rejoice with indescribable joy, reigning against heresy, against passions. You, my Carterius, are, according to your name, strong in soul 1118; you, most abundant Aftonius, are abundant in patience 1119; you, truly Agapius, are strong in divine love 1120. The darkness of the prison will give you eternal and unapproachable light, hunger, heavenly pleasure, nakedness [Col. 1273] clothing of immortality, solitude, life with God, uncut hair, God-like beauty, so that you can contemplate the glory of the Lord with an open face (cf. 2 Cor. 3:18). Isn't this joy? Is it not joy, the highest of all joy? Perhaps even we should complain that our foot is not in the shoe and the shackles are not on. For the greater the suffering, the greater the consolation of the glory of God. I offered these admonitions to you in a few words, beloved, knowing that you yourself have patience. You, together with my brother Nikolai, who is with me and greets you, give me sacred prayers so that we can be saved. 403. To the nuns (II, 59) 1121 (559) If I, the humble one, should do anything, it would be to exhort with words and encourage with convictions you, truly the Lord’s sisters and mothers, as the Truth Itself said (Matthew 12:49), who for the sake of Christ endured the deprivation of a spiritual mother, and separation from each other, and the taking away of the sacred monastery, and detention in custody, and who had previously endured scourging for confessing the truth. But what can I say to adequately praise you? The whole community of one monastery, numbering thirty, at the present time, when the superiors and subordinates have deviated, rejecting the word of the Lord for fear of death, both monks and nuns (although some few remained), to be so unanimous and to take upon themselves the feat for the sake of Christ can be likened to ancient times. This is a likeness of the forty holy martyrs or an imitation of some other of the blessed ascetics. How blessed are you, who compete with each other with fiery zeal and who generally encourage each other in the field of confession! A spectacle worthy of an angelic face, a martyr's host, pleasing to God, for whose sake these sufferings are! Therefore, daughters of the highest Jerusalem, branches of the true vine (cf. John 15:5), true disciples of the Word, let us rejoice in a manner befitting of God, let us give thanks to Christ, who strengthened you to endure past disasters, then let us prepare for future ones. Why exactly? Even though there are scourges again, even chains, even fire, even a sword, we will not shy away at all, but we will be ready to endure everything with Christ. For this will be possible for us, since He said: all things are possible to him who believes (Mark 9:23). Do you see how commendable this is? And then what are the future rewards, the Kingdom of Heaven, joy unspeakable (cf. 1 Peter 1:8)? So, let not one fall before Satan; let not one of the thirty be partial to life, like not one of those forty 1122. Those are the image of abstinence, and you are the image of the Holy Trinity, taken ten times three times. This is our puny admonition. You, blessed mothers, give me prayers as guidance to salvation. 404. To the virgins (II, 60) 1123 (560) [Col. 1276] And before we received enough evidence of your pious disposition towards our humility, and now especially, so that we are truly amazed, looking at your gifts, how numerous and great they are, and, in addition, having learned from the letter carrier, who personally saw what kind of thrift and care you have to show mercy, express compassion, feed, drink, clothe or do anything else necessary for life for our insignificance, how you try to find out about it in order to carry it out. Therefore, is it not fair for me to thank God by finding spiritual mothers and sisters? Should I not, out of duty, compose songs of praise for you who seek God with all your heart? Rejoice, mothers and daughters, in the Lord; Rejoice, you who fulfill the gospel commandments with love. Rejoice, lilies of the spiritual field, who are among the thorns in place, and in their way of life, far removed from the heretical thorns. Rejoice, you who form a beautiful community, holding on to each other and uniting with God through each other. How great is your unanimity in God, this friendly union, this solitary life! Rejoice, mistress of mistresses, mother of mothers, abbess of abbess, superior and at the same time subordinate. How wonderful is your activity and diligence, so that you can receive a reward for obedience and enjoy independence as an abbess! Rejoice, leader and subordinate, leader of many and subject to one. Blessed is your wisdom, which rules and is guided and strives towards the harbor of salvation. These praises are brief, but a little means a lot. May the Lord reward you for us, for the steward, for everyone else who receives a benefit! Save yourself, I ask you, from soul-destroying heresy, communication with which is separation from Christ; at the same time, keep your life bright, like a golden chain and not intertwined with others, so that, adorned with both, you can enter the bridal chamber of the Lord with bright lamps (Matthew 25:6-10) to enjoy eternal blessings. 405. To the child Naucratius (II, 61) 1124 (561) You have found such a faithful letter-carrier through whom to send a letter to you, my sacred son, and I, humble, recognized the dispensation of our Good God. The very news that you are well with all your confessors and brethren, isn’t it joy for us sinners, especially when you, the Supreme One, are complacent and address everyone in a God-decent manner with words of love and caring? And by the fact that Brother Adrian reached those there safely, we were relieved of our worries, giving thanks [Col. 1277] Lord; although regarding brother Epiphanius, as you previously explained, we are constantly worried and ready for temptation, most likely suggesting oppression. However, as God pleases, so let it be and be done! All things work together for good to those who love God, says the holy word (Rom. 8:28). Pray, brother, that we may be like this, although we are far from God due to our sins, and we will not be afraid of what man does to us (Ps. 118:6). Nothing for which you sang us, crowning us with praises, happened to us. If there was anything praiseworthy, it was for your sake and from you, since we were strengthened and worthy [of it] through your prayers. May the Lord's mercy continue to be upon us, the unworthy! I rejoice that you had intercourse with the patrician in the Lord, and moreover for us. She herself notified me about this and added that she would be even more beneficial. You live for us, brother, just as we live for you. Do not be surprised that Christ’s persecutors are furious and that Christ endures. Everything must be fulfilled, so that the skilled may be revealed more brilliantly (1 Cor. 11:19), and the wicked will finally receive retribution for their deeds. I sent you a book and fourteen notebooks, which contain teachings and biographies of the brothers, composed in metrical verses, which, having read with some of the faithful brothers, you carefully conceal. (562) So, brother, I do nothing worthy of attention; but since I have free time and receive promptings from my holy father, moreover, heeding the words of the divine Paul to Saint Timothy: do not neglect your gift (1 Tim. 4:14), I, unworthy, do what I do with fear and trembling. Greet Brother Athanasius with his assistant housekeeper. If I wrote that Brother Adrian had arrived, I said this out of ignorance, and then I learned that he had not yet arrived when you sent the letter. Brother Nikolai greets you most earnestly, respecting your words. The Lord be with your spirit, brother and father! 406. Announcement (II, 62) 1125 Recently I wrote to you from Anatolikon, and now I appear before you from Thrace 1126. For the princes of this age (cf. 1 Cor. 2:8) moved us to Smyrna and [guard] us even stronger and more strictly than during the first imprisonment. But there are no bonds to the word of God (2 Tim. 2:9), and love does not rest, and the commandment does not remain silent. Therefore, I, humble, speak again. Rejoice in the Lord, fathers and brothers; Rejoice, you who are persecuted for righteousness' sake (Matthew 5:10); Rejoice, you who dwell in the mountains and caves, as well as those who hide in cities and hidden places. For if we are always commanded to rejoice by the Apostle (1 Thess. 5:16), then is it not all the more true now that we suffer for the sake of Christ, depicted in the picture, appearing in His icon [Col. 1280] and through her revered? These words are not from me, the unfortunate one, but from Dionysius the Wise 1127 and Basil the Great 1128. Now is not the time in this letter to cite the sayings of other God-bearing men. (563) Hear, O heavens, and teach, O earth (Isa.1:2). Moab retreat (2 Kings 1:1), that is, Byzantium: she overthrew the gospel yoke, threw off the yoke like a mad young woman (Is. 15:5); I do not want to lead Your ways (Job 21:14), I said in deed and word; rages, rages, drinks blood like a lioness, blocks the ear like an adder, resists reproof (Ps. 57:6). An admonishing voice reached her, as if from heaven, from the highest 1129, from the Roman throne, calling: “What have you done? You renounced Christ, rejecting the icon of Christ, the Mother of God, and all the saints; Open your attentive ears, listen to the words of the Gospel, the Apostles, the Prophets, the Fathers.” But she did not listen, did not accept this, and, tearing herself away from the five-headed Body of the Church, for the sacred Nicephorus is still alive, rebels against the Almighty God, insulting Christ, trampling on the shrine. Such are her works, beloved. And God is with us, the east, the west, the north and the sea (cf. Ps. 107:3). This brings joy, although there is also mourning for those who are perishing. Stand by me courageously, gratefully accepting suffering for Christ’s sake as treasure. What a wonderful time for warriors, favorable, fragrant with exploits more than all aromas! The blood of martyrdom flows in the Church, watering it more than Eden, watered by four streams (Gen. 2:10). The faces of the martyrs have multiplied from time to time: what was blessed in the ancient confessors now appears before our eyes. Will you really not hasten to the feat, hearing this, complaining about life in the mountains, or in the desert, or in some way hidden? Stay where you are: you too have such great bliss. Pray and glorify the most blessed; repel the invisible dragon, wage an internal struggle with the flesh; let the spirit conquer, let the body be enslaved, so that the soul, mistress and mistress, may be free, having peace with God. If so, then daily martyrdom, God-prepared crowns. (564) Do not worry about us sinners, although you have heard that we were again subjected to scourging. We endured this through your prayers with gratitude and joy, and this misfortune did not last long. Just don't stop raising your reverend hands. We believe, although we are very weak, that in this way we will erect a trophy against Amalek. Your brother Nikolai greets you earnestly. Greet one another with a holy kiss (2 Cor. 13:12), fellow members of fellow men, small ones of great ones, especially neighboring fathers. When this letter is read among you, do not refuse to have it read among them, if only it is worthy of it; for we are all of one mind and one body, although we have different members (cf. 1 Cor. 12:20). The Lord Jesus Christ is with you and with us sinners! Amen. 407. To the child Naucratius (II, 63) 1130 [Col. 1281] My ear will not be satisfied with hearing (cf. Eccl. 1:8) your words, for you speak what is necessary and urgently needed. Hearing the same thing now, my good son, I, humble, sang a song of thanksgiving (cf. Matt. 16:18) that the Lord did not completely abandon His Church, but showed that it has power in itself, moving our brothers from the West to expose the madness of those here and enlighten those fighting in the darkness of heresy. And yet these stubborn ones turned away and did not open the eyes of their hearts. I testify before God and people: they have torn themselves away from the Body of Christ, from the supreme throne on which Christ placed the keys of faith, which the gates of hell have not overcome from eternity and will not overcome until the end, that is, the mouth of heretics, according to the Unfalse promise (Matthew 16:18-19). So, let the most blessed and apostolic and true to his name Paschal 1131 rejoice, for he has fulfilled the work of Peter. Let the entire community of 1132 Orthodox Christians admire, for they saw with their own eyes the visit of Christ, (565) like our ancient holy fathers. Let the rest be as God pleases. Let the blood of martyrdom water the Church, let the host of confessors increase: this is God’s favor, this is joy and gladness, although it is very sad for the perishing. What can opponents say? They do not have the East [on their side], they have lost the West; They were torn away from the five-headed church Body, for Saint Nicephorus is still alive. So, they are alien to Christ, therefore, dead; therefore, they walk in darkness. If they rule in the wilderness of heresy, then this is also characteristic of robbers: they kill, like those, shedding blood, so to speak, every day. Enough about this. What a celebration for me on the occasion of Leontius’ conversion! Oh, the greatest miracles of God! You, friend, represented this enemy of Christ in one way or another. And I think that he acted in this matter like Cyprian, when, having been rejected by the emperor, he joined the warriors and ascetics, according to the legend of the ever-memorable Justina 1133. May God grant that the same thing will finally happen to him as to this one! I grieve over your imprisonment, even more distant, because of your weakness. However, take courage and strengthen yourself, confessor of Christ, as we previously decided. For your most accurate information, I will add the following: the warden of the prison is still keeping us in custody. Why and how? Since in necessary cases it is necessary to adapt to circumstances, we, having met the commander of the Chonian heresy 1134 (for there we were first taken by those who took us from Anatolikon), bowed, and he bowed, and they greeted him. When he allowed me and Mr. Afanasy to come to him, we drank together once or twice, but did not eat food with him, although this serpent begged and flattered. With such caution, [Col. 1284] we were taken from there to that dragon 1135 under which we now find ourselves. This one, having learned the course of the matter, no longer forced us to do anything, without being able to convince; however, when meeting with us, he started talking about the subject, saying: “How insignificant and (566) unimportant the subject of the dispute!” To this we replied: “On the contrary, from very important ones, and if you wish, say it and listen [yourself].” However, let’s leave what happened now. It’s a long talk about other things; I will mention the end of the speech, which is why I started. This cunning man thought little by little to captivate us, not by talking about icons, but through some good deeds, friendly conversation, reminders of his power for he was placed over five regions, and praises to the emperor. When he arrived, he started a conversation and even, which he never did during our detention, served us a drink. I accepted it with embarrassment, drank it, crossed myself three times, and felt fear. Alas! After a while, he quietly takes me away. I started talking about the truth; He also became emboldened, and we fought with each other in words: he spewing ridicule from his lips, and I meekly continued to talk about subjects, because he inclined his speech to the emperor, and in order not to disperse uneasily from each other. When he expressed his proposal, he did not know what to answer. And I said: “Is this blasphemy? Did the Father and the Spirit take part in what Christ did humanly, or not?” He agreed and confirmed that this was so. Then the conversation stopped, and we dispersed, as if from a battle. But as he walked away, he said: “I thought he knew absolutely nothing; but I stopped his mouth.” I knew that he was very ignorant of his wickedness, and I tried only one thing: to reject suspicion and appear in a different form, as one should before the leader of wickedness, for one should not throw pearls before swine (Matthew 7:6). This results in the strictest imprisonment and prohibition for us to see anyone, although God arranges otherwise. This, although in passing, is nevertheless expressed what is necessary, so that you pray earnestly so that we can be delivered from the wiles of the wicked. Your brother 1136 greets you. 408. Theodore, sinful monk, to my spiritual fathers and brothers, confessors, and those who labor in prison, whose names are in the book of life (Phil. 4:3) (II, 64) 1137 (567) Having heard about your, beloved, martyrdom of a good confession for the sake of Christ, I sang and glorified God, who called you from a distant country to the capital, like verbal lambs, to shed blood into the stench of a sweet aroma before Him (cf. Ex. 29:18), as a light for those who walk in the darkness of heretical darkness. Then I, humble, really wanted (Luke 22:15) to see you, ascetics, and hug you [Col. 1285] each, drawn to him by fiery love. But since it is impossible to do this in a physical way, then I, being transported through writing and standing among you, embrace your holy feet and kiss your holy faces with a holy kiss. Oh, valiant soldiers of Christ (cf. 2 Tim. 2:3), called as if by heavenly recruitment! Oh, bright stars, shining with Orthodoxy in the night of wickedness! O most precious golds, shining better than emerald and pearls! I would like to crown you with many titles, but I cannot, embarrassed by the size of the letter. To express everything in one word, I will say: your martyrdom is equal to the ancient martyrdom, for the one who confesses obviously confesses Christ that he accepts the icon of Christ; Equally, [the opposite] happens in the case of negation. Honoring the image goes back to the prototype, as Basil the Great said 1138, and the prototype is expressed in the image, as the wise Dionysius said 1139. Since Christ is a perfect man, lacking nothing characteristic of people, it is characteristic of Him to be depicted on an icon, like every person; Meanwhile, He is indescribable as a perfect God. And if He is indescribable in physical form, then He is not a man, because the first and true sign that He is a man is if He can be depicted on an icon. I’m not talking about the Mother of God, the Lady of all, and in general (568) about all the saints, for whom the rejection of their venerable icons is an insult. However, a man of understanding understands, but he who insults insults to his own destruction, contradicting the sayings [of Scripture]. Power always acts imperiously, but God's people are few, although all His creations; and, finally, from ancient times and from the beginning, the gates of hell have attacked God’s chosen stone, but they never could and cannot overcome it, according to the promise of the Unfalse (Matthew 16:18). Therefore, my fathers and brothers, stand in the faith, be courageous, be strong in the Lord (1 Cor. 16:13). The hosts of martyrs, as well as confessors, call you to them. I speak about this briefly, joining in spirit myself, the lowest and the absent, to you, so that you know that there is your last member here, persecuted for the same confession and asking you to remember him in holy prayers, so that he too can follow your sacred feet. 409. To the child Naucratius (II, 65) 1140 Having learned from the letter-carrier that there had been strife between you, good brother, namely: one says: “I worship the icon of Christ as Christ Himself,” and the other does not allow this, I accepted this not without sorrow, knowing that such strife, sowed by the devil, usually separates [Col. 1288] and the most healthy part of the Orthodox, and this brings joy to the enemies, who with our illnesses prove the health of their wickedness. Therefore, I recognized it as good not to remain silent about what I heard, but to seek, on my part, some means of healing, with the help of God. (569) The essence of the subject is as follows. The particle “how” (ώς) in Inspired Scripture is sometimes used in the sense of similarity, and sometimes in the sense of affirmation. In the first: he was like a special bird here (Ps. 102:8); and one more thing: I am like an olive tree that bears fruit (Ps. 51:10). In the second: if (ώς) the God of Israel is good (Ps. 73:1); and again: since (ώς) Thy village is beloved, O Lord of hosts (Ps. 83:2). Here we are not talking about similarity, but about affirmation (οὐ γάρ καθ ομοιωσιν άλλα βεβαίωσιν). So, whoever says that he worships the icon of Christ as 1141 Christ Himself is reasoning sensibly, but if in the affirmative, then no, for the image and the prototype are not the same by nature, but the same by likeness. Both of them are taken for the same thing, but in essence are completely different; I'm talking about artificial images 1142. How can one worship an icon as Christ Himself affirmatively (βεβαιωτικως), when Christ is present in it not naturally, but relatively or in likeness (οὐκί φυσικως άλλα σχετικώς ηγουν ὁμοιωματικως)? Such a judgment departs from the truth on the other hand. The prototype is expressed in the image, and Christ is worshiped in the icon; the word “in the icon” means “one thing in another”; the worship of another in another is venerated. Chrysostom saw the Angel on the icon 1143, and Cornelius saw the Angel himself (Acts 10:3). We see Christ in the icon, but the apostles saw Christ Himself. We have seen, they said, the Lord (John 20:25). We worship Him in His icon, and they worshiped Him Himself. And when they saw Him, it is said, they worshiped Him (Matthew 28:17). So, in the icon, Christ is venerated by worship in likeness (ὁμοιωματικως) or relatively (σχετικώς), or by similarity of name (ὁμωνύμωη), for both are similar, and not personally (αὐτοπτικώς). And without an icon He is worshiped mentally, for, of course, He cannot always be contemplated in a sensual icon. If someone says: “Consequently, if I can be worshiped mentally, it is unnecessary to worship on an icon,” let him know that he renounces mentally worshiping Christ. For if the mind does not contemplate Him in human form, seated at the right hand of God the Father, then it will not worship, if only it admits that the Word became flesh (John 1:14). The faithful witness that He became like man is His icon, and with its acceptance and worship, Christ is accepted and honored (570) with worship; and vice versa in case of rejection. Abgar, having accepted faith, mentally worshiped Christ, and even more clearly worshiped Him in an icon not made by hands, sent from Christ Himself. Thus, in it, both in likeness and in mind, Christ is worshiped; now so, and in the next century personally, when “we will, as the wise Dionysius says, be filled with the most pure contemplation of His visible theophany, [Col. 1289] illuminating us with the brightest rays, just like the disciples at His Divine Transfiguration, and participating in His spiritual radiance with a dispassionate and immaterial mind” 1144. This is not enough or enough [accept] from us. In conversations about God, I exhort you to reason reverently and carefully and to seek the truth either on your own or with the help of others, driving away discord far away, as well as to correct if anything in what I have said turns out to be erroneous, for I am weak-minded and sinful. 410. Announcement (II, 66) 1145 Now I am sending a letter to you all together, and not to each one separately, not out of contempt or negligence, no; how can I despise my inner self and the confessors of Christ, for whom I am ready to quickly shed my blood instead of ink and give my flesh instead of a piece of writing paper and every day, if possible, to write to you and talk to you? And I am not writing so that you yourself would not be strengthened, I know and am convinced what strength you have from God, but by satisfying my own love and fulfilling my commanded duty. The reason is the imprisonment, even more strict, since we were recently, as you have already heard, resettled from the Anatolian region to the Thracian region, to Smyrna, (571) and that we have not received reply letters for a long time, and also that for identical ascetics the same letter may be sufficient. So, my brethren, let us now sing a song of thanksgiving, that we have been deemed worthy to serve the living and true God, and not only this, but also to suffer for Him (Phil. 1:29), which is more glorious than all glory and more joyful than any joy. For why are you suffering? Is it not for Christ? You confess that Christ became man, that He is truly describable in the flesh, and therefore can be depicted on an icon; and the acceptance of this icon is confirmation of His incarnation, and when it is destroyed and rejected, His incarnation is obviously destroyed and rejected. Since the god of this age has blinded the minds of the iconoclasts, so that the light of His icon would not shine for them (2 Cor. 4:4), then they, wandering in darkness (1 John 1:6), renounce Christ, rejecting His icon, and try to make everyone blind along with them, persecuting, tormenting, imprisoning and, so to speak, constantly killing. But they will not captivate those who are strong and established in the unchangeable truth. Nor did they avoid receiving reproof from the supreme throne of the Church 1146, as it happened, and you know. Everything was safe and secure with us even before the arrival of the Westerners; but this made it even more established, [Col. 1292] so that we know that God cares for the present generation, just as for the ancient generations, and clear evidence is presented that those who reject the icon are alien to Him. For if they were cut off from the supreme one, then also from the other three patriarchs, consequently, from Christ, Who is the Head of those mentioned (cf. Eph. 5:23; Col. 1:18); and we need to cry and lament about them, but we should rejoice very, very much. Let us, beloved, endure the sorrows of imprisonment and still expected temptations, such as: daily death (cf. 1 Cor. 15:31), martyrdom, asceticism, until the time of peace comes, which the Lord recognizes as ripe both for the end of trials for ascetics and for reward for unbelievers. Let day after day pass in patience and cheerfulness, the hand is occupied with some task, the mouth sings, the body submits, the mind listens to itself, without opening the door to passions, so that the imprisonment (572) is spacious, beneficial, pleasant, as if in the palace of Christ; otherwise it will be the opposite. The faith of outside husbands and wives, nuns and monks is addressed to you; and rightly so, for you, by the grace of Christ, are the light of Byzantium or, one might say, the light of the whole world. However, let us observe the devil, who mixes tares with the wheat (cf. Matt. 13:25), and with the winnowing sieve of reason, we will maintain faith and cast aside passions, so that the spiritual field does not suffer harm. And the great Paul had beloved Apphias (Phil.1:1-2), Persida (Rom.16:12); He exhorts Euodia and convinces Syntyche to think the same about the Lord (Phil. 4:2), as partners in labors, deeds and service. And it is necessary to have them, but to have them such as he had. He says about Priscilla and Aquila: who laid down their lives for my life (Rom. 16:4). Do you see the fervor of love and apostolic approval? So we, and you, my brothers, will treat those who are devoted to us kindly, like those, so that God may be glorified and we may be enlightened, and not become distracted and confused. A rumor reached me about the three of you 1147 that you united on the occasion of the conversion of poor Leontius, and I, a sinner, glorified God both for his pacification, if only he remains so, and for your exploits, for you, like three holy youths from a fiery furnace (Dan. 3:51), emerged unharmed from heavy prisons, having defeated the tormentor. But, my valiant ones, strive still and be prepared for temptations even to the point of bloodshed. This is the law of martyrdom. Blessed be those who encourage you, internal and external! We, the unfortunate ones, were again scourged, but we accepted it with gratitude and are even more complacent. Therefore, do not worry about our humility, but rather rejoice and pray that we may have strength in everything, and endure the infliction of rulers, and endure attacks from the invisible [Col. 1293] enemy, together with brother Nikolai, who greets you most earnestly. Remember my sighs. Grace be with you. Amen. 411. To the child Naucratius (II, 67) 1148 (573) Beyond my expectations and, however, in accordance with my expectations, I received your letter, venerable son: the first because of the strictest imprisonment by order of the emperor, and the second because of the infinite goodness of the philanthropic God, for the sake of you, the saints, the good cause and us, sinners, although people are trying to do oppression. What will I say or think, unhappy one, if not the following: all my bones cry out: Lord, Lord, who is like You? Deliver the poor from the hand of those who strengthen him (Ps. 34:10)? These are the first words from me, the unfortunate one, although borrowed from David’s song. Secondly, after reading the letter, I got rid of my bewilderment when I learned that your detention was as you announced. I knew before that you were imprisoned alone. Be grateful, brother, and rejoice, because to the extent that the sufferings of Christ abound in you and those who think and act the same as you, to that extent there will be consolation, reward, and glory. And how would the chosen vessels be opened (cf. Acts 9:15), if there were no temptations by permission from God, who reveals what kind of people produce them, who are like tares, kept for burning in eternal fire (see: Matt. 13:30), and testing those who endure temptations, which like the sun will shine in the Kingdom of Heaven (see: Matt. 13:43)? So, do not be surprised at what happens every day, if one is taken, another is imprisoned; one was scourged, the other was sent into exile, and so on, happening one way or another. After a while the time of retribution will come. I read what you sent (and, having read and thanked God, I sent it back again) about Abba Ignatius; I will say: what a pity that he died! This is an extremely kind person. But you did well in delivering medicine to the repentant. What you have given, my son, is enough; and I, unfortunate one, pray for his return to his previous state: from him I also received offerings (τας προσφοράς). I, humble one, have compassion for brother Anatoly, for you also love (574) him. Therefore, I dare to say: let relief be given to him for another year, so that after two years he will receive Holy Communion. Let those who have fallen asleep among the brethren, who have become sons of light from persecution (cf. John 12:36), perfect more than light, pray for us! Those who died otherwise suffered a pitiful death, due to my sins, as you announced. This is especially the case with Severian. However, even out of disorder comes improvement for those who strive for it; let verbal research take place when someone comes, even from opponents, so that from the collision, like from the friction of stones, the light of truth may be emitted. So it is now [Col. 1296] you propose the following. In some stories there are icons with the inscriptions: “Divinity” (Θειότης), “Dominion” (Κυριότης), “Kingdom” (Βασιλεία) 1149. It is obvious that you are talking about the icon of Christ. How is this possible? Such expressions are used in general about the Trinity, and not about one Person separately. Although each Person [of the Deity] is called God and Lord, yet not simply Deity or Lordship. For example: “I am the God of your father,” it says (Ex. 3:6), and not “Godhead.” I am the existent (Ex. 3:14), and not the “essence.” And one more thing: The Lord rains down fire from the Lord (Gen. 19:24), and not “Dominion from Lordship.” If this is what is said about God, then even more so in relation to the Economy [of our salvation] it is unreasonable to inscribe the icon of Christ “Divinity” or “Dominion.” It can be called God and Lord or some equivalent word, but only by similarity, and not by Divinity or Dominion. So, for example, one can say “man” about the person depicted in the picture, but not “humanity”; or: “king of the earth”, not “kingdom”. Therefore, it seems to me that this inscription is incorrect, for it contains both the Father and the Spirit, which is absurd. I'll talk about this briefly. You pray more fervently for our humility, as well as for your brother, who sincerely greets you. I received the clothes; How long will you not stop clothing us, beloved? May the Lord warm you in [your] spirit! The letter carrier will tell you the rest. Be completely healthy. 412. To the patrician Irina (II, 68) 1150 (575) Previously, when there was a fall, it was sad for me to write to your honesty, but now it is very pleasant because of your uprising 1151 and [enduring] by your venerable flesh scourgings for confessing Christ. Beautiful, wonderful, most courageous of women: you have accomplished a rebellion more glorious than defeat, bringing joy to God, and the Angels, and the most pious of people. You are truly noble, coming from the east of the sun; you are God-loving and good-loving; you are a tamer of passions and a warrior against the world. How glorious is your name and your martyrdom is on everyone’s lips! What exactly? You accepted the sword of the Gospel (cf. Matt. 10:34), as a warrior of Christ, with enthusiasm cut off your carnal attachments, humbly separated from your only begotten daughter, leaving the capital, famous family, important friends, a magnificent house, a high rank, many earthly servants, various riches and other things that I cannot count, and, surrendering to the crusader life, as I learned, sent far away, to an island. Blessed are you and blessed is the fruit (cf. Luke 1:42) of your martyrdom! And where do you get all this good, great glory, greatest honor, if not from your previous valor [Col. 1297], from your many appeals and prayers, from your extraordinary charity and heart favorable to the monastics? These fruits did not perish, although they were slightly shaken; The hostile serpent did not destroy the tower of your virtue, although it wounded you. The envy of those who ridiculed is reflected; the idle talk of slanderers has ceased; Christ has conquered in you and through you, most beautiful woman, and devoted to martyrdom, and thirdly, my mother. I call you this in spirit, as a companion and close one more than those related in the flesh. Thus the Spirit can unite those born of Him. (576) I know your labors, I know your spiritual deeds, everything that you endured when you renounced the world. But take heart: your reward is great in heaven (cf. Matt. 5:12); you are the bride of Christ, although from your husband; you are the companion of the righteous and saints, if only we remain in divine confession to the end. Now I ask and exhort you to patiently endure exile and deprivation of everything, looking at the heavenly, knowing the vanity and transience of the earthly. With you is the Angel, the guardian of your life, Christ Himself, who said: I and the Father will come and make our abode with him (John 14:23). I remind you of one thing: take care of yourself by adopting a more comfortable way of life, for now is not such a time of abstinence as before. And finally, pray for me, a sinner, so that my life will be consistent with the words. 413. To the recluse Euphemia (II, 69) 1152 Although we have stopped writing often to your honesty, we have not stopped remembering you in the Lord because of the common sentiment and especially your determination. It was enough that, as I know, you chose the crusader life from a very early age; but you [chose] also a reclusive lifestyle. What praise to you, bride of Christ! However, spiritually caring for you, I remind you, as a sister: try, lady, try to please your Groom; like a bride, renounce all attachments, turning your whole heart, soul, and mind with love to your Bridegroom. If this happens in relation to the corruptible and short-lived [groom], then how much more so to the incorruptible and immortal? So, according to sound reasoning, we should be disposed towards the Lord and Master, never be satisfied with love for Him and for this purpose renounce all harmful pleasures. (577) He Himself nourishes love for us and, as it were, forgets about Himself from this extreme love. For was it not for you that He, being God, took on the form of a servant (Phil. 2:7), which is now degraded by the iconoclasts? Did He not become poor, although He was rich (2 Cor. 8:9)? Have you not suffered all the sorrows, insults, spitting, strangling, scourging, cross and death? This is how every soul should be disposed towards Him, because for its sake, just like for everyone else, these sufferings took place, and have love, be devoted and ready to endure suffering in the same way. [Col. 1300] And if it does not happen to endure them, then the intention is taken into account the bounty of the Good God. What was the suffering of Christ for? I say this not because you do not have this in yourself, but out of unanimity with you in the Lord. 414. To Theophilus, [bishop] of Ephesus (II, 70) 1153 Having lent the letter, I expected to receive a debt of love, but, having not received it, I again willingly lend it. For it is very pleasant for me to lend in this way, that is, to converse with your sacred head, suffering for the sake of Christ, or, better, confessorically crowned and adorned. Truly, the mind contemplating God and the Divine does not look with the same eyes as the world sees. He considers what is corruptible and perishing to be good, reasoning badly and wrongly; but this one considers as bliss only that which does not give pleasure here, but is observed in the next century for the endless enjoyment of joy. So I, the unfortunate one, looking at the deeds of your holiness, rejoice and rejoice with you, most beloved. You have despised earthly glory; You, with Christ, have chosen humility and humiliation (cf. 1 Cor. 1:28) or, better, sorrow and (578) groaning, scourging and exile. How blessed are your deeds! How praiseworthy are your sufferings! They are glorified by East and West, inscribed in heaven, they delight Angels, they console confessors and martyrs, they defeat demons and iconoclasts like them in their thoughts and actions. Therefore, it is right that I rejoice with you, first of the fathers. I ask you to pray for me, pitiful in all respects, so that I do not shy away from following in your footsteps. 415. To the child Naucratius (II, 71) 1154 We are late to send you a letter, beloved son, but this is because here too there is fierce persecution, scourging, chains, imprisonment, since he who holds us 1155 in his power breathes anger and threats and, looking for the pious here and there, seizes them and subjects them to torture. He, going to the city of 1156 (for there he is now), did not hesitate to say: “I will ask the emperor to send with me a royal official to cut off their head or tongue.” I don’t know whether these words will be carried out. Meanwhile, we have already prepared for this, assuming so for other reasons, precisely because of the malice of this man and because of the confluence of the local bishops, for, as they say, they gathered in order to arrange something similar. The servant, in fear and trembling, since the leader of the wickedness himself strictly threatened him with death if he was guilty of anything small, was afraid to even give us paper and ink. This is what caused the delay. Moreover, there was also a rumor that you had been released [Col. 1301] from prison, but Sardinian is not specifically told who exactly 1157 was beheaded for some crime. For one reason or another we delayed. However, here we are, humble ones, worthy to speak with you again, informing you that we are healthy in body (oh, if only we could say: in spirit!) through the holy prayers of yours and my blessed father. (579) What did you hint at, what will I say and what will I say, besides the fact that the severity of heresy corresponds to the severity of persecution? Truly, what can you expect when Christ is rejected through the humiliation of His holy icon? Is it not the shedding of blood and the cutting of flesh? Aren't there sorrows and sighs? Is it not bonds and imprisonment and all sorts of other disasters? Are they not vessels of wrath, ready to perish (Rom. 9:22), of which one is the one you spoke about? And you will see even more serious things, brother, if the heresy continues. But blessed are those who endure, for theirs is the Kingdom of Heaven (Matthew 5:10). The hosts of confessors and martyrs are already rejoicing and having fun, accepting some after their blessed death, and invisibly encouraging others with their help. But what am I talking about martyrs? Christ Himself, Whom they confess, rejoices and labors together with each confessor. For otherwise those who bravely endure real disasters would not endure them; and the wives would not show courage like the ancient holy women; both laity and senators would not strive for exploits; and the virgins would not despise the glances of the wicked tormentors; the people's prisons would not be visible everywhere, the deserts, mountains, forests and caves (cf. Heb. 11:38) would not be filled with those who fled for the sake of the Lord; I wouldn’t hesitate, I’ll say finally, the Celestial Empire. They believe so strongly that Christ is persecuted; and we must hope and be confident that every true believer will endure every torment with Christ and with the help of Christ. This is our news. Let the meek ones hear and rejoice (Ps. 33:3). Let the East and West hear what is happening in Byzantium and praise it. When sin abounded, grace abounded (Rom. 5:20). There is a strong struggle here, here blood flows, watering the Church of Christ more abundantly than the streams of the Edenic paradise. As I live, says the Lord, those who glorify Me will be glorified, and those who disparage Me will be dishonored (1 Samuel 2:30). Describe also you, whoever you are, zealous for the Lord, new or, better, divine martyrdoms, so that descendants will know that God is truly with us, and the seed of the righteous lives, and contains (580) Christ the golden race of martyrs, which the gates of hell have not overcome and will not overcome, according to the promise of the Unfalse (Matthew 16:18). It is said that it is difficult for you to go against the prick (Acts 26:14); and it cannot be otherwise. I say this, the unfortunate one. You, sacred son, reward me with prayers. Greet by name your co-confessors and fellow disciples, and not only them, but, if you meet them, all the rest of God’s chosen ones, chosen from among thousands [Col. 1304] lamps in the world (cf. Phil. 2:15), vessels of mercy, useful for God, beloved for the Trinity, through whose prayers may we also be saved, unworthy! He who is with me also greets you with everyone. 416. To the child Nicholas (II, 72) 1158 Since you, brother Nicholas, want to know what four proofs confirm the truth regarding the venerable icon of Christ, then you need to know that: natural teaching, ancient history, sayings of saints, conciliar definition. How about natural teaching? The body by its very nature is tangible and has color; and what is tangible and has color is describable, that is, depicted in an icon. The body of Christ is the same as ours, tangible and having color. For it is written: And those who touched Him were healed (Matthew 14:36). And in another place: and the appearance of His face changed (Luke 9:29). Therefore, He is depicted in bodily form, without at all losing indescribability according to His deity, for I, being depicted in the body, do not necessarily become depicted in the invisible soul, and because my body is describable and my soul indescribable, one is not divided into two. So (581) even more so, Christ is not subjected to dissection or division through His depiction on the icon in bodily form. Like ancient history? Since the very ascension of Christ, the universe has been displaying His venerable icon, inscribed in sacred churches. What could be more valid than this to prove the truth? For deeds are more convincing than words, and the eye is a more reliable witness than hearing 1159. Like the sayings of the saints? Thus, in one place, the chief of the apostles, Peter, says: “Take out the icon of our Lord Jesus Christ and place it on the tower, so that the people can see what image the Son of God took” 1160. In another place, Basil the Great says: “Let Christ also be depicted as an ascetic in competitions” 1161. All the saints agree with them. As a conciliar definition? The Council, which met after the Sixth Ecumenical Council, says the following: “We command from now on, instead of the old lamb, to represent the image of our Lord and Savior Jesus Christ” 1162. If the iconoclasts say that their teaching is confirmed by the same four proofs, then let them show, for example, regarding the first, how this is? Do they recognize the body for what it really is or not? If it is such, then even against their will they will have to confess that Christ can be depicted on an icon. If not [Col. 1305] is such, then, of course, it remains for them to say that it is not tangible and has no color, for there is nothing in between the one and the other, as well as between the material and the immaterial, the visible and the invisible. But to say that Christ accepted such a body is typical of the Manichaeans, who talked idle talk as if the saving Economy of Christ was apparent and illusory. Regarding the second: even if they keep silent about the truth, the stones will cry out (cf. Luke 19:40) that the universe is illuminated by the icon of Christ. (582) Regarding the third: those who oppose Peter and Basil the Great are completely alien to the court of Christ. Regarding the fourth: the council, called by them Blachernae, which was against the icon of Christ, much later than the council convened after the Sixth Ecumenical Council in defense of the icon of Christ. The latter was accepted by five patriarchs, and the first was anathematized by four as a champion of Christ. Moreover, the second Nicene, as agreeing with what happened after the sixth Council, is accepted by the five [patriarchs], and the one now convened to confirm what was in Blachernae against the icon of Christ is rejected, just like that one 1163. This is a summary of the truth and a denunciation of opponents. 417.To the child Naucratius (II, 73) 1164 The Holy Scripture says: a voice was heard in Rama, weeping and great crying: Rachel wept for her children and did not want to be comforted (Matthew 2:18). And I, unfortunate one, having changed this saying, could rightly say: joyful news has come to us from your honorability, from which we should admire not this or that city, but almost, one might say, the whole of heaven; for the Lord destroyed not Sihon king of the Amorites, nor Og king of Bashan, the small kings who oppressed a small part of the universe (Num. 21:26; 33), (583) but the new and great dragon (cf. Ezek. 29:3), which devastated the great part of the universe, the treacherous serpent and hissed with blasphemy, the abomination of desolation (cf. Matt. 24:15), vessel of wrath (cf. Rom. 9:22), son of Tabeel (Is. 7:6), not to say Cavallin 1165, offspring of Ahab, likeness of Julian, fullness of wickedness, persecutor of Christ, enemy of the Mother of God, adversary of all saints. For whose venerable images he persecuted and destroyed, those, without a doubt, he was an enemy and persecutor. Let the heavens rejoice and the earth rejoice (Ps. 95:11); let the mountains consume sweetness and the hills righteousness (Joel 3:18; Psalm 71:3). The enemy has fallen, our tormentor has been crushed; the mouths of those who speak unrighteously are stopped (Ps. 62:12); Absalom's hand is bridled; The hard-hearted pharaoh died. However, this is neither the time nor the place for me to enumerate the worthy qualities of this evil dragon. I will add the following to what has been said: the apostate was to lose [Col. 1308] life; the son of darkness was to meet death at night; he who devastated the divine churches had to see swords drawn against him in the church of the Lord; he who destroyed the divine altar should not have been saved by resorting to it; the hand that extended to the shrine had to be cut off, the throat that spewed out godlessness had to be pierced with a sword; receive a mortal blow to the shoulder that rose to insult Christ; to shed the blood of the wicked for the shedding of the blood of the righteous; to be cut to pieces by godless members for cutting and tormenting members and backs; to undergo an unrighteous death instead of a righteous death and to be clothed in rags instead of purple to the dishonorable seed 1166. Boldly rebelling against God. Not rejoicing at the fall of the wicked, even with sighs and tears, I depict this death, but because the evil one will perish in evil (584), according to the saying of the Unfalse (Matthew 21:41), and everyone who boldly rebels against God will receive here, in proportion to his deeds, not talking about the future and final fire, to which every wicked and lawless person will be subjected. What then? We need a new Josiah, or, if you like, some Jovian 1167 or another similar one, who, zealous for the Lord, would hasten to correct what has been upset, to unite what is divided, to return what is divine to God (cf. Matt. 22:21), that is, to restore the icon of Christ, the Mother of God and each of the saints, not because the icon of Christ has fallen, no, but so that we, who have fallen through wickedness, will arise. We pray, sinners, that the most pious and God-chosen emperor will appear and be like this. If this be so, it will be wonderful and praiseworthy forever; and if, due to our sins, it will not be so, then even then we will remain in the confession of Christ, not losing heart from the sacred imprisonment for His sake, not fearing anything and not fearing anything other than God, as God Himself commanded. Show this to your fellow confessors, whom you will greet from us, as well as friends and pious people whom you know. May we also be granted a personal interview! If this is not pleasing to God, then use writing as a medium, my brother, who contemplates from there and is contemplated. Your brother Nikolai greets you earnestly. 418. To Michael, autocratic emperor (II, 74) 1168 According to justice, at the present time, praise should especially be given from the lips of all the persecuted (cf. Ps. 8: 3), firstly, to Christ the King of all, then to your God-chosen power, through which we, the bound, received permission, those held in custody, release, the oppressed, consolation, the wounded, healing, (585) the condemned, freedom, the exiled, return. And I think it is fair to believe that the feat of your reign will be an imitation of Christ, so that, doing like like, you too can [Col. 1309] with Christ and after Christ, say to those who are in chains: come out; and to those who are in darkness: open yourselves (Is.49:9). And: blessed is the Lord God of Israel, who raised up a horn of salvation for us (Luke 1:68-69), a new David, a second Josiah, a king of a peaceful kingdom, who will do what is pleasing to God, who will restore what is fallen, unite what is divided, heal and heal, I will say in the words of the prophet, and on the third day he will resurrect (Hos. 6:2-3). Truly, the Christ-like 1169 emperor, those who fell into heresy suffered the fate of mortal destruction, rejecting the yoke of Christ (cf. Matt. 11:30) through the rejection of His icon, although they are called Christians. For to believe in Christ is nothing more than to recognize that the Son of God and the Father, having become a perfect man, can be depicted on an icon in our likeness, so that otherwise He would not be anything other than us, remaining undescribed with the Father and the Spirit, since He is the true God. Such a person must be represented as a mediator between God and people (see 1 Tim. 2:5), having both from both and having no lack in both respects, as the whole host of God-bearing fathers proclaims. Just as accepting the inscribed image of your power is recognition of your reign and vice versa, so in relation to Christ, the King of all the earth, we must assume the same thing, and especially since His Kingdom will have no end (Luke 1:33). Therefore, if it has been proven with all truth that with the rejection of the icon of Christ Christ Himself is rejected, then it is obvious that with the condemnation of its worship, the worship of Christ Himself is condemned. Therefore, since the time of the apostolic sermon itself, as evidenced by sight through history 1170, and hearing through narratives 1171, both in divine churches and on sacred vessels, it contains and venerates the icon of Christ, the Mother of God, the Angels, for they, by the command of God, are depicted in bodily form, although incorporeal, (586) and saints who lived at different times. Our church, having recently broken away from the four patriarchs, acted lawlessly in vain. But now is the favorable time, most Christ-loving ruler, now is the day of salvation (2 Cor. 6:2), the time for us to be reconciled with Christ, through the mediation and by the good will of your peaceful power, to unite us with the supreme of the churches of God, the Roman, and through it with the other three patriarchs 1172, so that with one accord with one mouth we glorify the God and Father of our Lord Jesus Christ (cf. Rom.15:6) with the Son and the Holy Spirit, magnifying your most godly and most honored reign. 419. To Secretary Stefan (II, 75) 1173 You, dearest one, once greeted us through the lips of one who guards us, from whose wrath may we both be freed! He breathes exceedingly with anger and threats against the pious, binding, imprisoning, tormenting, devastating the churches of God with all blasphemy and insolence, so that I do not know if any other known wicked [did this]. [Col. 1312] I praise your wisdom 1174, and very rightly: for the words you spoke before the emperor, about which you know, were filled with wisdom, as well as your other speeches and efforts to restore our fallen church. It is characteristic of a truly wise and excellent man in piety to do this for the benefit of both himself and the entire Body of Christ, which was torn to pieces by the great dragon, the apostate, the treacherous serpent, the forerunner of the Antichrist, the unclean and blasphemous tongue that exalts itself above (587) every church of God (cf. 2 Thess. 2:4). The Assyrian mind, a barbarian spawn, a hand like Rapsak’s (see 2 Kings 18:17), a heart cursed by God 1175, a complete servant of Satan, and I don’t know what shameful expression to use that is worthy of this infection, because many names are appropriate for such a villain 1176. However, let's leave this discussion for another time. And now, beloved, tell me why, after the winter has passed, a perfect spring does not come, but only a kind of refreshment and some manifestation of well-being? The fire went out; Why is there still smoke left? Rise again, my beloved; work harder, member of Christ (cf. 1 Cor. 12:27). Do you not see how the wicked fell, burned in the fire, cursed by both those who spoke and those who heard? If his death does not enlighten us, says Chrysostom, then who will take pity on us later? Won't we rise up? Don’t we understand that if Christ had not been rejected through the humiliation of His holy icon, then the one who humiliated it would not have died in this way 1177? Hear this, all the nations, instill, all who live in the world (Ps. 48:2), what happened to the Greeks. Before the Antichrist the Antichrist appeared; The sign of the Kingdom of Christ has been taken away from us. For if we do not see that which constitutes the image of His bodily form, at the head of the image of the cross, but one is rejected, and the other is accepted, then Christ is divided (cf. 1 Cor. 1:13) or, better, the King who slew the devil is despised, and the spear with which he killed the enemy, this power of His, adorned the diadem, trampling the one who struck down as an enemy, on an equal basis with the one who was struck down. Hear, O heavens, and teach, O earth (Isa. 1:2). What kind of madness has taken over God's people? Hear, East and West, how Byzantium has become blind, how it has become deaf, not hearing your accusatory voice, not seeing the proof of your testimony, but listening to the opponents of Christ, Jannes and Jambres 1178 (cf. 2 Tim. 3:8), a destructive two, which, as I know for sure, the Trinity will soon defeat, so that with two wicked ones already lost 1179, This two, the four-headed chariot of the devil, will also perish. (588) So, forward, forward, brother: go forth to further exploits. The Lord commands. Speak good things to the venerable ear of our pious emperor 1180. May he imitate the ever-memorable Josiah; let him be a new David, or Saul, or Amon, destroying the works of the wicked Lion and thus appeasing God [Col. 1313] and the crown of peaceful rule, making the power of his kingdom invincible! 420. To Master Stefan (II, 76) I know, sir, how to respect high positions, especially your most excellent 1181. But the accessibility and simplicity of your soul gave us the courage to write once before, and now to do the same, according to the demands of the time and about the fact that we, sinners, were released from prison in custody for the sake of the Lord after the death of the persecutor, about which the news spread to the ears of all people not only because he died, but also because he [died] in this way. This is the preface of the letter. Before I begin to present the subject I have proposed, I will explain the following: not without tears and sorrow did I bear the news of the death of your good and ever-memorable wife, thinking about the blow your venerable soul received from this separation. For she was truly one of the praiseworthy wives, as outsiders say, just as I, the humble one, experienced several, and my even more blessed father 1182; however, you yourself know everything quite well, my lord. May her memory be with the righteous! For I believe that, despite her other virtues, she was also right-thinking. And what is the reason for the letter, this is obvious to your high power. A host of persecuted people asks you, the word of truth implores you: (589) the first as a lover of piety and monks, and the second as a bold lover of it; and not because you have not hitherto fought ahead of [everyone] for both, for we have heard that you did and spoke at the inspiration of God, but so that you [do not refuse] in the future. Do you see, my lord, what is the evil of heresy? If it were not like this, then there would not be so many sufferers, so much torment and sorrow that reached to the extreme limits of the universe. You also see the death of the persecutor. Take heart, you who are easily encouraged; move, moved by God; extend a helping hand to our downtrodden church as much as possible; As much as you have the strength, speak more good things in the ear of our pious emperor. This feat is yours for Christ, for the Mother of God, for all the saints. For if someone, grasping the image of the emperor, begins to say or do anything [in front of him], then his speech refers to none other than the emperor. And if only one saint were spoken of, then you would have the greatest reward; and where Christ is and the feat for Christ, isn’t there joy for you, isn’t it glory and joy to indulge in this with all your zeal? So, my beloved lord, I also beg you, unfortunate one. Moreover, we benefit ourselves by caring for the common good; for we too suffer along with others, although not from a corrupt way of thinking, but from being defiled by communication with heretics. This is our humble request, [Col. 1316] such is the reminder; and for one good word, considerable rewards are in store for you, and even more so for the kind of work that you have put up, as we have heard. May the mighty hand of God (cf. 1 Pet. 5:6) protect you, truly venerable and first dignitary in the Senate! 421. To the holy confessors, fathers and brothers (II, 77) 1183 (590) Now is the time to exclaim with David: Rejoice, ye righteous, in the Lord; praise is due to the upright (Ps. 33:1); sing to Him and sing to Him (Ps. 104:2), for the Lord has heard your fervent prayer with all the glorified. What happened? The wicked one is destroyed, the one who tormented us is crushed. You have defeated the son of wickedness, you have overthrown the ferocious beast, the treacherous mind. Oh, beloved, how strong is your blood! She destroyed the destructive tormentor, she shed the unclean blood of the murderer, for the Unfalse One promised to hear those who cry out to Him night and day (Luke 18:7), as Scripture says. Know, O Christ-hater, how strong is the voice of those whose flesh you tormented; Look, evil-doer, how much time you have had against Christ; you strengthened yourself to go against the prick (Acts 9:5) and fell down with a noise (cf. Ps. 9:7); if not your insides (cf. Acts 1:18), then your unclean blood poured out from three wounds, as from someone who attacked the Trinity through the humiliation of the holy icon of Christ. Go with Judas, like-minded Judas. Go to your father Uralithius, Kavallonim 1184. I drank this first, as the prophet says (Is. 9:1), and it is even more difficult in recent times. Oh, his fury against Christ; oh, your confession! You are Christ-bearing men, children of piety, anointed with the incense of immortality, conquerors of the enemy. You are the strength of the Church, the affirmation of faith, the glory of the universe. Your memory is praiseworthy and will be passed on to future centuries. An eternal crown for you, worthily woven from the flowers of chants! What remains? We must glorify God, thank the pious emperor for stopping imprisonment and torment, and hope that God, who gave (591) a favorable beginning, will follow the beginning with the same end, and the horn will rise (cf. Ps. 112:9) of peaceful Orthodoxy. I just ask you to diligently remember me in your prayers and always pay attention to yourself, for as long as we breathe, the tempter is with us. Your brother Nikolai greets you as usual. 422. To Abbot Nikita (II, 78) 1185 Your holiness, as I learned, sent a letter to [Col. 1317] to my humility, but for some reason I did not receive it. As if I had received it, I am writing to you this little letter of mine, which will bring you greetings and a call to joy. About what? That he who tormented us is crushed or, better yet, torn to pieces; The Lord revealed before the eyes of everyone that he who despises His holy icon is an apostate from Himself. For just as the ray is not separated from the sun, so the image is not separated from the prototype, differing from it only in nature 1186; I'm talking about artificial images. And yet, despite the fact that the truth has shone, there is no sobering up, no correction. Who won't sigh? Whoever does not begin to mourn those who do not strive, no one will allow this, for how can those blessed by God be mourned, but those who are blind and exalted in the very darkness of wickedness? So I, unfortunate one, think about this and cry. But you, sacred and dear head of our insignificance, do not cease to pray that peace may be granted from above to the people of God, and then that we, unworthy ones, may be saved by following you, the saints. The brother who is with me greets you. I greet my brothers who are present with your holiness, and especially Saint Arseny. 423. To Nikephoros, the most holy patriarch (II, 79) 1187 (592) I, unfortunate one, wrote to you before, not having in mind a reply letter, for slaves do not oblige their masters, but wishing to express my own goodwill, prompted by love and time, not without need. You, the divine and highest pinnacle of the sacred heads, not only deigned to send me a reply letter, guided by imitation of God, but also the inscription itself showed us such a divine height of your humility that our pitiful mind was struck with surprise. Oh, miracle! If such a man, so high in dignity and evenly adorned with brilliant virtue, as his deeds themselves testify, called himself the son of a weak man, then what will he call himself who is humble and insignificant? If the lamp of holiness was signed by a sinner, then what will the sinner and the meaningless answer? Indeed, even if nothing else had been written in the letter, this alone would have been enough to amaze the recipient and reveal the incomparable virtue of the one who sent [the letter]. When we, humble ones, read the entire contents of the sacred scroll, then we were even more touched, finding the entire composition of the speech completely corresponding to the title. You know, Saint of God, what you expressed at the inspiration of the Spirit, how you strengthened our weak mind with the healing of praise, how you strengthened us in patience, so as not to lose heart in sorrows, and other wonderful suggestions of divine wisdom. But blessed is God, who in such a troubled time of wickedness gave His Church such a champion and [Col. 1320] helmsman, unshakable, unyielding, (593) possessing the word of life, illuminating the universe with the light of confession. And that the winter has not yet passed, although some small refreshment has appeared, there is no need to be discouraged from this, blessed one. The Lord, who has given a small spark of peace, appeased by your God-pleasing prayers, is able to spread the full spring of Orthodoxy, and precisely when the cloud of wrath has completely changed, and the love of the God-loving will be expressed more brilliantly. Now, like a puppy, I dared to squeak this to my good archpastor, from whom I received the prayer book with extreme joy. 424.To logotheto John (II, 80) 1188 Church desecrated by heretics Time has opened the door for us to speak freely with kind people and friends. And which of them is greater than your piety? For this very piety you suffered a lot of sorrows and suffering from that 1189 who insulted God and destroyed the world with wickedness, and lost his life according to his apostasy, not in a holy place, although it is terrible to say this, for a church desecrated by heretics is not the holy church of God, but an ordinary house, as Basil the Great says 1190, since the Angel who was with him, inherent in every church, retreated from him for wickedness. Therefore, the sacrifice performed in it is not accepted by God. Listen to how He Himself says: the wicked man devours My calf, as if he were killing a dog (Is. 66:3). If you admit that the wicked man died, as it were, in the church, then this is understandable. It was necessary, truly it was necessary for the one who rebelled against the churches (594) of God in the church to see swords drawn against him; He who destroyed the Divine altar was to perish at the altar; the hand that stretched out to insult Christ will be cut off; moving towards the destruction of another head to be pierced with a sword; the shoulder that rose to torment the pious would receive a mortal wound; to be dishonorably ejected from the royal palace, having dishonored the holy icon of Christ, the Mother of God and all the saints. Why did I describe to you so pitifully, my lord, the death of the villain? Because it is necessary not only for the pious emperor, but also for every person to admit that the death of the wicked corresponded to his wickedness. And I am very surprised why our good ruler, knowing this, does not solemnly announce the wickedness of this villain and does not bring about the restoration of Orthodoxy for himself and his subjects, like a king of peaceful rule, following the example of Christ. Therefore, I, the humble one, ask and implore that you, most pious one, try, which you have already begun to do when the rumor reached me, to completely devote yourself to the restoration of faith, in which lies the salvation of both the empire and every subject. 425.To logotheto Pantoleon (II, 81) 1191 Don't be silent when faith is in danger [Col. 1321] The virtue of others is known to us by hearing, but yours, my most honorable lord, first by sight, and now by hearing, which has reached even the distant place in which we are 1192. What can I say? The fact that your lips, moved by the Spirit, boldly spoke the wisdom of God, the words of truth, for the benefit and salvation of your own soul and our entire Church. Blessed are you and blessed is your name, and all the pious who have heard will praise you, and a blessed crown on your venerable head, and a golden necklace on your sacred neck, son of obedience, child of light, pet of piety. Thus says the Lord: “enlarge your mouth, and I will do (Ps. 80:11) because (595) you obeyed My voice.” For the Lord’s commandment is not to remain silent at a time when faith is in danger. “Speak,” He said, “and do not be silent.” And if anyone hesitates, My soul has no pleasure in him (Heb. 10:38). And one more thing: if they remain silent, the stones will cry out (Luke 19:40). So, when it comes to faith, one should not say: “Who am I? Priest? No. Boss? No. Warrior? What a warrior I am! Farmer? Also no. I am a poor man, earning only a day's food. Speech and concern about this subject do not concern me.” Alas, the stones cry out (cf. Luke 19:40), and you remain silent and carefree? Insensitive nature obeys God, but you don’t obey? Inanimate beings and not subject to accountability at the Judgment, as if fearing a command, emit a voice; and you, who have to appear accountable before God during the Judgment and give an account of idle words (see Matt. 12:36), even if you were a beggar, foolishly say: “Why should I care about this?” This, sir, says Paul, I applied to myself and Apollos for your sake, so that you would learn from us not to philosophize beyond what is written (1 Cor. 4:6). Thus, even the poorest man will not have any justification on the day of Judgment, if he does not now speak as having to be judged for this alone, and even more so every one of those convicted of high rank, even the one clothed with a diadem, who faces an inexorable judgment. For there will be more severe torment, says the Scripture, and also: the most severe judgment will prevail (Wis. 6:6, 5). The harmfulness of iconoclasm. Speak, my lord, speak. Therefore, I, unfortunate one, speak, fearing the Judgment. Cry into the ear of our God-inspired pious emperor, since you are one of the dignitaries. There is not a single heresy that has arisen in the Church worse than this iconoclastic heresy. She rejects Christ, strikes Him in the face, furious in deed (596) and word. On the one hand, she madly claims that Christ should not be depicted in bodily form, which means denying that the Word became flesh (John 1:14), for if He became flesh, then, of course, it can be depicted, otherwise the Gospel story is a ghost, as the Manichaeans think. On the other hand, it scrapes out, breaks, destroys, burns every divine church, every [Col. 1324] sacred offering, on which there is an image of Christ, the Mother of God, or one of the saints. We Christians are perishing. Let us anticipate the face of Christ in confession (Ps. 94:2); let us embrace Christ, whom we deny through the rejection of His holy icon. 426. To the logothete henikon Dimohar (II, 82) 1193 Being around kind people gives courage to strangers to come to them, and even more so to those they know and have experienced their hospitality. Relying on this, we, humble ones, send to your high and most pious Excellency, greeting you in a proper way, for you are a good branch of an excellent root, the sacred fruit of sound wisdom, the desired adornment of careful education and therefore beloved by kings and glorified by all. Therefore, moving from power to power, you achieved the highest dignity among dignitaries. And this is wonderful and completely fair; and that you are loved by us, the humble, for the same virtue, this is not at all surprising, due to our insignificance; however, the circumstances of the time force us, the humiliated, to turn to you with an admonition. It is that you extend a helping hand to our church, which has fallen through the fall of wickedness. You have already done this, as we heard, and we, sinners, prayed for you, and blessed you from a sincere heart, since you, with a righteous rebuke, denounced the leader of wickedness, John 1194, saying what this wicked man should have heard (597), which is known to us and, I think, to many others. For nothing is hidden that will not be known, as Scripture says (Matthew 10:26). Moreover, the leaders of wickedness are very rightly accused of such actions. So, my lord, do not stop performing your good deed, but provide assistance according to your greatest dignity, as called to this by God by the needs of the time. For then you will be even more glorified by God, who accepts this with good will, and by the emperor, who showed the beginning of piety, and by everyone who proclaims the righteous word of truth. Moreover, through this you will provide yourself with healing medicine from the infection of communication with heretics. 427.To the monk Theodore (II, 84) 1195 I asked your piety that you, leaving your praises for me, would pray more so that I would not somehow deviate from God, and you, I don’t know for what reason, expressed even more words of praise. Not like that, father, not like that. Don't you know that I, the unfortunate one, am the most sinful of all people? I don’t even know how, by the grace of God, I was honored to continue living under His protection. Therefore, I am afraid that He, looking up at the confessional marriage taking place, will see me not dressed in wedding clothes, that is, clothes of purity, and will not say to the serving Angels: “Binding his hands and feet, take him and throw him into outer darkness, as one who has unworthily intruded (598) into the number of My confessors” (Matthew 22:13). So, knowing this, it is better to mourn for me, father, and pray that this does not happen to me. Natural image and artistic image However, enough about this. Regarding the [prefixes] δια [through] and ανα [up], said by Basil the Great, that is, in the proposed judgments about the icon, it seems to me that the saint did not express himself one way or another, but this is a copyist’s mistake; [Col. 1328] however, both express the same meaning. Namely: “the honoring of the image goes back (ἀναβαίνει) to the prototype” 1196; this is true in relation to both the natural image and the artistic one, for “ascension” means nothing more than that the same honor belongs to [the prototype] and artistic [images] with a difference in essence, but to natural ones it is identical in essence. Thus the Truth Itself said: he who rejects you rejects Me; and he who rejects Me rejects Him who sent Me (Luke 10:16). The natural image of God and the Father is the Son, and the artistic image of the Son, as well as the Father, is us, that is, creative, for God is called the creator and artist of everything. And St. Basil refers to artistic images written on boards; and [in this regard] we must take us, created in the image of God, and the image artificially made by us on the board as one and the same. And our appearance in this image in likeness has a much closer resemblance to us, as well as Christ to Him, than our image to God, because the distance between God and people is infinite; for He is uncreated, incomprehensible, indescribable, and the like, but people are a creature, a body, describable, and the like. Man and the image of a man are both creations, although there is a difference in essence between both creations. And your proposal is good, for it showed us, on the basis of the same divine saying, that with the rejection of the icon [Christ] Himself is rejected, and with the rejection of Christ Himself, the Father who sent Him is rejected; and the iconoclasts turn out to be not only apostates from Christ, but also triple apostates. As for the word διαβαίνει [passes], then “passing” leads to the same thing as “ascending.” The Lord said: I ascend (ἀναβαίνω) to My Father (John 20:17); and Moses: having passed (διαβάς) I will see (Deut. 3:25). In both cases, the movement is of the same type, and not circular or tortuous, and if (599) it is different in direction, then not in property. There are, they say, seven kinds of movement 1197: ascent, if expressed by a sign, has this form /, and transition has this form. Therefore, both, as said, have the same appearance, for the feature, philosophically speaking, is their sign. Whatever relation the upper has to the lower, the right has the same to the left, so that ascent and transition lead to the same thing. If these words are satisfactory, then thanks be to God and the Word; and if not, then you, kind one, teach me, ignorant. 428. To the child Athanasius (II, 85) 1198 Why, you say, is veneration given not to the icon of Christ, but to Christ worshiped on it, while one veneration is given to both? Precisely because godly worship refers to Christ Himself, for he who worships Him worships together [with Him] the Father and the Holy Spirit, [Col. 1329] which is what our triple worship and veneration consists of (λατρεία); and in relation to the icon it is also worship (for how could it be otherwise, when those who have one power and one glory belong, of course, one veneration and one worship), but relative (σχετική), that is, similar (ὁμωνυμική). For in worshiping her, I do not worship together [the entire Trinity], but I worshiped Christ, as not divided according to Hypostasis, but distinguished according to the definition of essence (κατά τον τής οὐσίας λόγον), and this is relative [worship], but not worshipful of God; and although it is also worship, there it is understood and called so in the sense of threefold [worship], that is, natural, but here, on the contrary, in the sense of relative, that is, hypostatic. For if you call this also God-honoring, then you are expressing that both the Son and the Father and the Spirit were incarnate; and this is ridiculous. Therefore, when I worship the icon of Christ, I do not worship the Divine, as some say (for this points to the Trinity, and the Trinity did not (600) become incarnate, no), but what? Christ in a relative way (σχετικώς). For He alone is God the Word incarnate. By worshiping Christ Himself, I obviously worship both the Father and the Spirit. Thus, in relation to the icon, one must understand and call it relative (σχετική) [worship], and in relation to Christ Himself, godly (λατρευτική), since at the same time the Father and the Spirit are implied and honored by worship. 429. Letter on behalf of all abbots to Emperor Michael (II, 86) 1199 We, who have gathered together by order of your pious royal authority, the most humble bishops and abbots, first of all, express before your God-chosen power a word of gratitude and praise that we, the exiled ones, have been returned, the needy have been pardoned, the oppressed have received consolation, have passed from winter to spring, from confusion to silence, from despondency to complacency, having seen something marvelous and extraordinary. For such is your just reign, joyful, favorable, most desirable, peaceful, truth-loving, worthy of many other names; following the example of Christ, our true God, it unites the divided, heals the painful, cheers the sad, some kind of special reign, equal to the glorified ancients, which human language could not easily extol with praise. If so, then we, the unworthy, ask and beseech you to be worthy of both your sacred sight and the hearing of the sweetest voice of your most honorable and godly lips, so that, having seen with our eyes what we hear with our ears, we may rejoice in spirit, changing despondency, like a mournful garment, (601) to the joy of joy. Since, secondly, we should talk about our pure and undamaged Christian faith, we dare to imagine with reverence that if we were talking about something human or something that is in the power of our most holy bishop or us, unworthy, then we would have to yield not only in small things, but in everything; this is what the commandment commands. [Col. 1332] And when we are talking about God and relating to God, Whom everything serves, then not only such and such, but also Peter, and Paul or any of the Angels would not dare to change even the smallest thing, since this would destroy the entire Gospel. As for competing with non-believers for the purpose of refutation, this does not agree with the apostolic command (Tit. 3:9), and perhaps only for admonition. Therefore, we, unworthy slaves of your pious power, do not even dare to say [anything]. If you encounter anything doubtful or seems incredible to your divine wisdom, so that it would be piously resolved by the bishop, then let your great and God-protected right hand, zealous for the divine for the common good, command that you accept the explanation from ancient Rome, as has been done since ancient times and from the beginning according to paternal tradition. For there, the Christ-like emperor, is the highest of the churches of God, on the throne of which Peter first sat, to whom the Lord said: 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). This is the request from us, your unworthy servants; This is, with the help of God, a statement from us, the humble. May the strong right hand of God preserve you, longed for by the world and the God-loving Christian emperor, so that you may live for many years and pass on the power to your children’s children in prosperity and victories over enemies and adversaries! Wake up, wake up! (Ps.89:53). The letter dates from the beginning of 819. Ed. That is, “you” and “holy fathers.” Ed. That is, we are talking about the time period from 814 to 819. Ed. Memory sschmch. Clement, Bishop of Ancyra, is celebrated on January 23 / February 5. Instead of Jeremiah, one should probably read Zechariah. See: St. Basil the Great. Letter 115 // St. Basil the Great. Creations. T 2. P. 621. Ed. That is, the community of studite monasteries. Ed. The heretic Hermias, from whom the Hermians, or Hermogenians, got their name, lived at the beginning of the 3rd century. Another Hermias, who lived in the 4th century, was one of the leaders of the Messalian heretics. The letter dates from the spring of 819. Ed. See: Rev. Theodore the Studite. Creations. T 2. P. 66, note. 1. Ed. The letter dates from 818. Ed. St. Basil the Great. Rules, briefly stated, 76 // St. Basil the Great. Creations. T 2. P. 247. Ed. See: St. Basil the Great. Rules, briefly stated, 176 // St. Basil the Great. Creations. T 2. S. 274275. Ed. Compare: Aristotle. Metaphysics, 1015. Ed. St. Gregory the Theologian. Sermon 39, 8 // St. Gregory the Theologian. Creations. T 1. P. 454. Ed. The degree of punishment for those who enter into communication with non-Orthodox people depends on the volume of such communication. According to Ap. 10 and 11, anyone who participates even in private prayer with those excommunicated from church communion is subject to excommunication. Representatives of the “second iconoclasm” were considered in this capacity, since they fell under the definitions of the VII Ecumenical Council regarding those who blasphemed holy icons. Ed. See Rule 74 St. Basil the Great: St. Basil the Great. Letter 217 // St. Basil the Great. Creations. T 2. P. 779. Ed. In T it is added: “as it was established by Saint Athanasius” (St. Athanasius the Great. Against the Arians, 49 (PG. T. 25. Col. 336B)). Ed. The letter dates from 816–818. Ed. We are talking here about dishonor, and not about the “negative impact” on the prototypes themselves, the power of which is not diminished by this. Apostle John the Theologian. Ed. St. John Chrysostom. Conversation on St. martyr Romana 2, 3 (PG. T. 50. Col. 616). Ed. See: St. Dionysius the Areopagite. On mystical theology 1, 2. Ed. See: St. Gregory the Theologian. Sermon 26, 6 // St. Gregory the Theologian. Creations. T. 1. P. 319. Ed. The quote is not identified. Ed. St. John Chrysostom. Conversation on St. Meletius of Antioch, 1 (PG. T. 50. Col. 516). Ed. Sschmch. Pankratius of Tauromenia. The memory in the Orthodox Church is celebrated on July 9/22. Ed. The letter dates from 815–818. Ed. See: St. Basil the Great. Conversation 18. On St. martyr Gordia // St. Basil the Great. Creations. T 1. S. 10231024. Ed. The letter dates from 817–818. Ed. In this case, Rev. Theodore conveys the norm formulated, among others, by St. Gregory of Nyssa: “For those who undergo repentance more zealously and demonstrate by their life a return to goodness, it is permissible for those who arrange useful things in the church economy to shorten the time of hearing, and more quickly bring them to conversion... in accordance with how he determines by his own trial the condition of the person being healed” (Grigory Nyssa, 4). Ed. Qualifying participation in the iconoclastic heresy (both active and in the form of communication with the heretical episcopate) as a renunciation of Christ Himself, Rev. Theodore thereby points to the extreme degree of punishment imposed on apostates by church rules, to the impossibility of participating in the Church Sacraments until the moment of death (cf., in particular, Ap. 62, I Sun. 10-12, Vas. Vel. 73, 74, Greg. Nis. 2-3). Ed. See: Dionysius the Areopagite. On the Church Hierarchy 4, 3. Ed. See: St. Basil the Great. About the Holy Spirit 18, 45 // St. Basil the Great. Creations. T 1. P. 135. Ed. Renunciation that occurred voluntarily, out of fear of torture, and as a result of the torture itself is punished in different ways. This distinction is already found in the rules of St. Peter of Alexandria (306), see also Ancyr. 1–9. Ed. in pg and TFS there is no numbering when listing the types of those who fell in iconoclastic persecution. Ed. See: St. Basil the Great. Letter 44 // St. Basil the Great. Creations. T 2. P. 522. Ed. Written in 818 - early 819. Lucian fell at the end of 816 and did not immediately repent (see: Dobroklonsky. Part 2, pp. 408–410). Ed. The letter was written between 815 and the beginning of 819 (see: Dobroklonsky. Part 2. P. 410; Fatouros. Pars I. Prolegomena. S. 384–385). Albeneka’s identity cannot be established with certainty; Obviously, she was a relative of the wife of Emperor Leo the Armenian, Theodosia. The court title of protospatharia (initially commander of the court guard), ninth in the table of ranks after patrician, implied membership in the senatorial class and access to higher official positions. Ed. See: St. Basil the Great. Rules set out at length 8, 1 // St. Basil the Great. Creations. T. 2. P. 169170. Ed. See: St. Basil the Great. Rules, stated at length, 12 // St. Basil the Great. Creations. T. 2. P. 175. Albeneca’s husband was probably the protospatharius Anastasius (see: Fatouros. Pars II. Epistulae. S. 550). Ed. The chronological framework in which this letter was written is the same as for the previous letter (see: Dobroklonsky. Part 2, pp. 410–411). However, Fatouros (Fatouros. Pars I. Prolegomena. S. 385), in connection with the mention of the death of Mary’s spiritual father Theophanes, dates the letter to 818. However, a number of expressions in this letter leave the impression that the name Megalo of the wife of the Venerable would be more appropriate in the title. Theophanes, and not Mary, her relative. Ed. The letter was written between 815 and 820. Ed. About them, see note. us. 158, 160. Ed. The letter dates from the same chronological period as the previous one. Ed. The letter dates from 818 to early 819. Ed. The letter dates from the same time as the previous one. For the administrative position of sacellarius, see note. to letter 86. In S “and sacellarium” is omitted. Ed. The letter dates between May 819 and the beginning of 821, the time of exile of the Rev. Theodora in Vonita. Ed. Rev. Plato, who died in 814. Ed. About the Studite monk Kalogir, see letters 15, 26, 41, 72, 100, 105, 115. Ed. The letter dates from the end of 818 to the beginning of 819. Ed. Leonty is a monk of the Studite monastery, who fell into iconoclasm and persecuted his brothers faithful to Orthodoxy, but subsequently repented (see: Dobroklonsky. Part 2, pp. 333–334). Ed. Greek καρτίριος “firm”, “patient”. Greek άφ%νιος “abundant”, “rich”. Greek άγάπιος “loving”, “beloved”. The letter dates from the same time as the previous one. Ed. This refers to the forty martyrs of Sebaste. Ed. Greek κανονκαΐς. The letter dates from the same time as letter 402. Ed. This letter with the title “κατήχησις” (announcement), and in the TFS “To the Scattered Brethren” dates back to the first half of 819. Ed. At this time Rev. Theodore was transferred from the fortress of Vonita, located in the Anatolian theme, to Smyrna in the Thracian theme. Greek ’Ανατολικόν and Θρφκησίων names of fems. Ed. Compare: Dionysius the Areopagite. On the heavenly hierarchy 4, 3. Ed. See: St. Basil the Great. About the Holy Spirit 18, 45 // St. Basil the Great. Creations. T. 1. P. 135. Ed. That is, from Pope Paschal I. Ed. The letter dates from May or June 819. Ed. Pope of Rome, to whom Rev. Theodore wrote letters 271 and 272. Ed. The Greek text says θίασος “sacred union.” Ed. Chet'i-Minei, October 2. Life of Sschmch. Cyprian and MC. Justina. Chona, or Colossae, is a city in Phrygia. The bishop of Smyrna is meant here. Ed. Rev. Nikolay Studit. Ed. The letter dates from 818–819. Ed. Compare: St. Dionysius the Areopagite. On the Church Hierarchy 4, 3. Ed. The letter dates from 818–819. In manuscripts P and S, in the inscription of the letter it is added: “A dogmatic and very convincing letter about the all-holy icon of Christ, explaining how the icon should be revered as if it were Christ Himself in likeness and relatively, and not affirmatively and in nature.” Ed. In TFS: “about artistic icons.” Ed. See: St. John Chrysostom. Discourse on the Legislator, 6 (PG. T. 56. Col. 407). Ed. See: St. Dionysius the Areopagite. On the Divine Names 1, 4. Ed. In TFS: “To the studio brothers.” The letter dates from May June 819. Ed. The Roman throne in the person of Pope Paschal I. Ed. Studites: Carterius, Aftonius, Agapius (see: Fatouros. Pars II. S. 491, 572). Ed. The letter dates from 819. Ed. Compare: St. Dionysius the Areopagite. On the Divine Names 12, 3. Ed. The letter dates from 818–820. Ed. That is, recovery after a fall. Ed. Greek εγκλείστη means “prisoner” or “confined,” that is, staying in seclusion or leading a solitary, reclusive life. The letter dates from 816–820. Ed. The letter dates from the second half of 819. Ed. We are talking about the Metropolitan of Smyrna. Ed. That is, to Constantinople. Ed. The letter dates from 815–820. and most likely not addressed to the Rev. Nikolai Studit, and another Nikolai (see: Dobroklonsky. T. 2. P. 422). Ed. This idea was commonplace in ancient literature, see, for example: Herodotus. History I, 8. Ed. See: Lives of the Saints (Acta Sanctorum). April 1st. Ed. St. Basil the Great. Conversation 17. On St. martyr Varlaama, 3 // St. Basil the Great. Creations. T. 1. P. 1020. Ed. Trullo Council rule 82nd. The councils mentioned here were in the following years: the Council of Trulla in 691–692, the iconoclastic council in Hieria under Constantine Copronymus in 754, the VII Ecumenical Council in 787, and the iconoclast under Leo the Armenian in 815. The letter is dated January 821. The memory of the confessor Naucratius Studite is celebrated on the Week of Cheese. Cavallin (Καβαλλΐνος) the second nickname of Constantine V, a fierce persecutor of icon-worshippers; the word is translated as “mare’s horse.” The first nickname of Constantine V was Copronim, which means “dung”. Ed. The circumstances of the murder of Leo V the Armenian, which is discussed in this letter, are described in: Continuer of Theophanes 40–41, 7. Ed. Josiah (2 Kings 23) pious king of Judah (VII century BC). Flavius ​​Claudius Jovian Christian emperor who led the Roman Empire after the death of Emperor Julian the Apostate in 363. Ed. Written in 821, when it was not yet known that Emperor Michael II Travl would take the side of the iconoclasts. At the beginning of this year, Michael II issued a decree on the release of those persecuted for venerating icons (see: Dobroklonsky. Part 2, p. 424). Ed. In the Greek text: χριστομίμητε, which literally means “Christ-like.” Ed. Greek δι’ ιστορίας here should be understood as “through the written books of the Holy Scriptures”; in contexts it is often used when talking about the books of the Old Testament (see: Lampe. P. 678). Ed. Greek δι' λογογραφίας should be understood as "through written speeches or sermons"; λογόγραφος in classical usage means “compiler of judicial speeches.” Ed. This means that the Church of Constantinople must be reconciled, in addition to the Church of Rome, with the Patriarchs of Alexandria, Antioch, and Jerusalem. Ed. This letter and the one that follows it dates back to the time immediately following the writing of the letter to Emperor Michael, the beginning of 821 (see: Dobroklonsky. Part 2, pp. 424–425). Ed. Greek φιλοσοφίαν literally translates as "philosophy". In the patristic works this term was used in relation to both a firm Orthodox confession and a pious Christian life (see: Lampe. P. 14821483). Ed. Wed: St. Gregory the Theologian. Word 4 (the first incrimination against King Julian), 1 // St. Gregory the Theologian. Creations. T 1. P. 61; 2 Kings 18:17. Ed. We are talking about Leo the Armenian. Lev the Armenian was killed on Christmas Day 820 in the palace church by the accomplices of the future Emperor Michael, who had been condemned to death the day before (see: Theophan's Continuator, 40–41, 7). Ed. We are talking about Bishop Anthony of Silea, a colleague of John the Grammar. Ed. Perhaps they mean Leo the Armenian and Theodotus of Cassiter. Ed. This refers to Michael II. Ed. Indeed, the rank of master was one of the highest in the table of ranks, but at the time of writing the letter it was not associated with certain government duties. Ed. The letter dates from the beginning of 821. It talks about the death of Leo V. Ed. This refers to the “spiritual fatherhood” of Emperor Constantine V. The nicknames literally mean: “smeared with urine” and “mare’s man.” Ed. It dates, like the previous letters, from the beginning of 821. Ed. See: St. Dionysius the Areopagite. On the Church Hierarchy 4, 3. Ed. This letter dates from 821. We are talking further about Emperor Leo the Armenian. Ed. These words of St. Vasily is not confirmed in his works, and the reference given by Fatouros to the letter 238 of St. Vasily is unfaithful. Ed. The letter dates from the beginning of 821. Ed. About the circumstances of the return of the Rev. Theodore from Smyrna exile and his route, see: Dobroklonsky. Part 1. P. 845 et seq. Ed. Logofet henikon (λογοθέτης γενικός) official who headed the tax department and was responsible for collecting taxes. Ed. The dating of the letter is unclear and falls between 815 and 821. Ed. St. Basil the Great. About the Holy Spirit 18, 45 // St. Basil the Great. Creations. T. 1. P. 135. Ed. See: St. Dionysius the Areopagite. Letter 4, 1. Ed. The letter dates from between 815 and 826. The P and S add: “Dogmatic, very useful, about the all-holy icon of the Lord and God and our Savior Jesus Christ.” Ed. The letter dates back to 821, the time before the audience with the emperor that took place in the same year (see: Dobroklonsky. Part 1, p. 853; Part 2, p. 430). Ed.