Книга 4

507. To the ktitor Philotheus (II, 174) 1376 (753) The letter of your dignity is pleasant both to God and to a pious person; for at the present time, when the heretical night struggle and the storm of wickedness [are raging], you have shown us that you shine in these places like a star, without being darkened by communication with heretics and without plunging into the abyss of unbelief. Blessed is the Lord, who has those who adhere to His law even in the worldly rank during the current turmoil and overthrow of Orthodoxy. Blessed are you, most revered brother, and truly befits your name 1377, for you loved God and kept the law of faith. You explained in the letter that in this way you were led by those blessed fathers who moved to the Lord with a good death, whose names are in the book of life (Phil. 4:3). This is good and characteristic of your fiery jealousy. After their departure, as if orphaned, you again demand guidance from our humility; but since it is written: bearing with one another through love (Eph. 4:2), then through this love in the Lord we obey and approve of your disposition, which is truly wonderful and praiseworthy. You tried in every possible way to abstain from communication with heretics, and you abstained, as you say, by the grace of Christ; continue to abstain, for in this way you will show your love for God and communication with Him, and the opposite communication separates you from Christ. (754) As for the fact that the military commander forces you to sing along with the heretics and eat the dishes they signify with the cross, since the lord military commander cannot otherwise remain safe, we cannot answer this easily, for the law strictly requires that the Orthodox should not have any communication with non-believers and should not take part with them in food, drink, or conversion 1378 . Knowing this, let your kindness remain its good [Col. 1545] zeal, building on a good foundation beautiful buildings of exact fulfillment of the commandments, praying for our humility. 508. To the patrician Irina (II, 175) Since you, madam, greeted us, the humble ones, through the most venerable presbyter, we also greet you with a letter, gladly accepting your wonderful faith and warm trust and from here making sure that you are kind among women, loving God and loving monks, so it is fitting to say the following words of Scripture: blessed is the husband of a good woman (Sir. 26:1). You see, madam, how the patrician gentleman and your God-given husband are blessed with Scripture for your kindness. Therefore, try hard to make it even more blissful. How is this possible? If you do even [more] good, namely, remind him, exhort him, beg him to fulfill the high position of a military leader in a God-loving manner, as he does, to comfort orphans and widows in their sorrow, to keep himself unsullied by injustice, to be monk-loving and poor-loving, meek, for power in itself can sufficiently frighten those under power, to refrain from threats and, punishing for the purpose of education, (755) he punished philanthropically and moderately, for perfect relaxation is not salutary, and excessive severity is not approving; and above all, he was Orthodox by faith. If he says that outwardly before he could not observe this, although this cannot sufficiently justify before God, for nothing should be preferred to His love, then according to the inner man he can observe himself and be the savior of many, both monks and laity, and superiors and subordinates. We dared to remind you of this, prompted by spiritual love for you, knowing, however, that even without a reminder you adhere to goodness. 509. To the military leader Bryene (II, 176) The news of the death of the blessed mother has reached us, and how much have we lamented? Should we even talk about it? They lamented not about the one who died righteously, no, for her this resettlement is a gain, since she escaped this sinful life, but thinking about your kindness, completely as if orphaned and having no consolation in life, moreover, being in such a sad situation and not even receiving pleasure from her pious burial, which usually brings some consolation, that is, a farewell speech and the last words of the dying person, a hug venerated remains and the very glance at the coffin in which they are placed. You seem to have experienced the suffering of Tantalus 1379, although this legend is fabulous [Col. 1548], languishing with thirst among the springs, having learned only by hearing, and not seeing with his own eyes, the death of his mother. What then? Will we grieve more than we should? Will we shed tears without measure? Will we complain uncontrollably? But where is the knowledge, where is the wisdom, where is the understanding with which your nobility is adorned, and (756) moreover, more than many of the current dignitaries? No, beloved, no; but, having lamented and wept moderately, as much as is necessary to fulfill the duty of burying the mother and to satisfy natural needs, let us turn again, if you wish, to ourselves and look with an exalted gaze at what is here, for what is on earth is a dream, shadow and fun, as one of the theologians says 1380; non-existents are born and existing ones are destroyed. So we too will follow the same path that our fathers walked, and the same fate awaits everyone, and perhaps one is sadder than the other; for one, perhaps, will be buried peacefully, and the other not so, but will become either a victim of war, or a prey of the sea, or in some other way will die in a pitiful way, as we see in other types of sudden death, which the blessed mother was spared by departing from here in holiness and life of the cross. It remains for us to pronounce the ever-memorable words of the divine Job: The Lord was given, the Lord was taken away, as the Lord willed, so it was (Job 1:21). I would add that these words can be useful to us even in our sad and difficult circumstances, for that famous man, as you know, gave thanks to God amid countless disasters. Let us not lose heart, my dear, and let us not despair of life, knowing that God will not allow us to be tempted beyond our strength (see 1 Cor. 10:13). Who knows what will be born the next day? ( Proverbs 27:1 ); and: Who will tell Abraham that Sarah feeds with milk? (Gen.21:7). These words are significant. Let us pray to the Lord of glory Himself that He, having touched your heart, will produce in it the light of endless consolation, so that it, having in itself the means of consolation, will not need the words of another. (757) We also saw our beloved brother and spiritual son, Mr. John, the half-blood of your highness, who visited us sinners in a proper manner; We consoled him with brief words about the death of his mother and exhorted him to bear with brotherly disposition what concerns your piety. 510. To Abbess Euphrosyne (II, 177) 1381 And now we visit your dignity with a letter, wanting to know whether you are in health and continue to sacredly carry out your spiritual [Col. 1549] life. This is our duty to do, for you yourself entrusted yourself to our humility after your blessed mother 1382, whose memory is in the book of the living, as having lived wonderfully and leaving in her life an example of piety not only for you, sacred and godly, and for those subject to [you], but also for all others who want to be zealous for good. So, having in your mother an example of virtue, add, we admonish you, madam, [due] on your part, so that, following a wonderful example, you yourself become an example of divine life for those who look at you, as you will become. For we hear again and again about the wonderful deeds that you perform both in the leadership of the sisters, lovingly uniting everyone with unanimity, being vigilant before God in prayers, psalmody, readings, and in the brotherly reception of strangers, dividing yourself in various ways between concerns and good deeds, and that the eye in the body is the same in Byzantium, as I hear, your monastery, through which God is glorified and the blessed mother rejoices indescribably, for The saints are honored to look upon the valiant deeds of their disciples. (758) Rejoice, good teacher and true mother of the children of God; let others receive earthly dignity and distinctions, diadems and temporary crowns; for you, the cross of Christ, a godly life, a virgin dwelling beloved by Christ and, if you wish, the most important gold and precious stone (cf. Ps. 19:11), the words of God, dark clothing, following Christ will be enough for you; this is above everything earthly and is the guarantee of the Kingdom of Heaven. Let the eye of your mind not slumber, and the hearing of your heart not be blocked, and your divine love never cease, but grow constantly, succeeding in virtues, tempering and crushing your soul, and shedding tears, as if from some source. This water is especially good: it cleanses the soul, sometimes defiled by thoughts, extinguishes the fire that inadvertently ignites from carnal love, tames restless dispositions from the attacks of the enemy, truly bends God to mercy and returns the one who loves [Him] to his former innocent state. As a wise woman, you understand what I'm talking about. The Lord gives you grace and may he give you more to love and be loved mutually, to desire and to be mutually the object of desire, so that you too can say with the Apostle: It is no longer I who live, but Christ lives in me (Gal. 2:20). Truly, whoever loves God completely comes out of himself, living, moving, and existing in the beloved (cf. Acts 17:28). This is what my word desires for you, the bride of Christ, and the daughters of God under your control. What after this? The Bridegroom Christ, the heavenly bridal chamber, the blessings of Jerusalem on high, the Kingdom of Heaven itself and all the consolations promised to the saints, which, having achieved, the blessed mother exhorts you to remain in asceticism, in harmony, in unanimity, trampling on passions, [Col. 1552] to hate flesh and blood, to cleave to the virtues through which one can achieve those ineffable blessings. 511. To Spafari Evdokim (II, 178) 1383 (759) For the second time I write to your dignity, and this [I do] according to the conviction of Silouan, our most honorable brother. For, having come for a personal conversation, he touched our humble soul, telling in detail how you, our lord, gratefully endure what happened and attribute your suffering to God, putting outside yourself everything caused by human intrigues, and having one thing in mind: how can you henceforth arrange your life pleasing to the Lord of all. With all this he has disposed us to rightly say that a good man brings forth good things from the good treasure of his heart (Matthew 12:35). Truly, as if in some treasury, having stored up in your soul the treasures of knowledge acquired by previous divine and human training, at the right time you take out spiritual riches in order to arrange your salvation. And look, good man, how divine knowledge, reading and study, leisure and exercise, visiting [church] and prayer, acquiring sacred verbs and scrolls have served you well, how much you are rich, although you have little means of living, how good your face is and your eyelids are beautiful 1384, although you are deprived of sight by injustice; how famous and glorious you are, although you think that you are dragging out a shameful and inglorious life. Without a doubt, this is a temptation and a test of virtue, so that when it seems that we are abandoned, then we may find ourselves favored by the Good God, who is pleased to usefully arrange our life through happiness and misfortune, honor and dishonor, with reproach and praise (2 Cor. 6:8) and other things enumerated in the words of the Apostle. This is an ancient truth and (760) a hallmark of the life of godly men. Take [as an example] Abel, whose righteousness is attested by God; did he not become a victim of a brotherly hand (Gen. 4:8)? Take Enoch, who pleased God (Heb. 11:5); Didn’t God snatch him away from the midst of the libertines of that time, who tried to corrupt him too, relocating him to unknown places, where he remains to this day, having to be a harbinger of the second coming of Christ (Rev. 11: 2–12)? Remember Abraham, who was tempted by God in various ways, whose tested faith turned out to be more precious than gold (1 Pet. 1:7). Not to mention others, of which there are many and which [all] cannot be mentioned in a letter; If we compare the sufferings of the long-suffering Job with our own, we will find ours very insignificant and will constantly repeat his ever-memorable words (see Job 1:21). Thus we exhort [Col. 1553] you, beloved, to arrange your affairs and with higher thoughts and thoughts imbued with faith, turn the time of misfortune and suffering into happiness and well-being. For whoever is so established and lives by trusting in God, nothing human will shake him, as he stands above everything, usually causing sorrow. You say that listening to someone reading makes you sleepy; this is not surprising: deprivation of vision usually produces this. And that you, as you say, have nothing to do with your hands, due to the inaction of natural forces, and don’t worry about it. The Apostle says: you have a psalm, you have a doctrine, you have a tongue, you have a revelation, so that all these things may be for your edification (1 Cor. 14:26). Eat, drink, sleep. Just have gratitude and read what is inside you and is contained in the natural book of the mind. After a little while you will look clearly and see the unapproachable light of Jesus, the Son of God, coming from heaven with His glory and power in a fiery flame, to condemn some as worthy of condemnation, and glorify others as partakers of glory (see. 2 Thess. 1:6-7), with whom may you also be, my dearest and most honored, shining like a ray of sunshine. (760) Your intention to turn the suburb into a monastery and so on, one way or another intended for good, was all accepted by God as already accomplished; Only you bear the deprivation of everything with gratitude. Pray for us, sinners, and not only for us, sinners, but if any other saint begins to ask for prayers from you, as one dejected by suffering. Our most God-loving brother and archbishop greets you most earnestly. 512. To Abbot Sergius (II, 179) 1385 Thank the Lord that your dignity lives; This is what the two brothers say in the letter. We accepted with pleasure your intention to come to us, which, however, encounters obstacles in the ongoing internecine wars and dangers along the way; The Lord our God will soon eliminate these disasters, bringing peace to his subjects and delivering them from the invasion of the Hagarians 1386. We also learned about what and how many evils happened from their sword in those places. Punishments from God for vices. All these are punishments from God for our incorrigible vices. However, you, good husband and most respected brother, stand and take courage in the leadership of your brethren, not losing heart, although there are many difficulties, and not exhausted from worries, although your strength is weakening. But, first of all, what should be desired above all is to observe the faith firmly and unshakably, avoiding in every possible way communication with those of other faiths. You know that now there is persecution, and it is not a matter of perfection for you to sit at home and remain invisible, while the zealots of piety suffer a lot and some are crowned with the diadem of martyrdom. [Col. 1556] Therefore, you need to lead a strict life that would make up for the shortcomings of age, which your former primate led, (762) and from him you also inherited everything; for as is the head, so is the whole body. I say this not so that you will be scattered, but so that you carefully guard yourself and strengthen yourself by abstaining from communication with heresy. Secondly, be extremely attentive and vigilantly watchful, for we have many enemies of old, many are the snares of the devil, who is like a roaring lion, seeking whom he may devour (1 Peter 5:8). He tries to destroy one with carnal pleasures, and to tear another away from the company of his brethren through the disease of unbelief; he infects others with arrows of envy, wanting to make him another Cain; he strikes others with the sin of love of money, trying to show a second Judas. In short, his work is our destruction night and day. Be careful, keep the sheep of Christ in your deeds and words. And a great reward will be for you from God. For He Himself said to the chief of the apostles: Simon the Jonah! Do you love Me more than they? Feed My sheep (John 21:15–16). According to this saying, the shepherd's rod is proof of love for Him. 513. To the child Stefan (II, 180) 1387 Abba Anfim, the kind and beloved son of Stefan, also came, and, as if seeing you, I asked him how you were doing. For the duty of superiority requires this; I did the same with your brother Anthimus. And I learned that you have love among yourself (cf. John 13:35), but not the kind that the truth requires between faithful brothers in the Lord. What does it mean that you don’t have everything in common, but you have your own money and he has his own money, and this violates love? For how can there be one soul and one heart (Acts 4:32) where the words “mine” and “yours” are used? Hence the suspicions, hence the (763) slander. And thirdly, from this it is not Christ among you, who said: where two or three are gathered in My name, there I am in the midst of them (Matthew 18:20), but the enemy of our souls, who breaks apart the members of Christ. For it is obvious that where there is self-interest and unsociability, there is no Christ. Under the apostles, according to Scripture, they had everything in common, and no one called anything of his property his own (Acts 4:32). Isn’t it a shame now, excuse me, for the two of you not to have everything in common, whereas under the apostles so many believers had commonality? Therefore Christ was there, but not among you, although these words are painful; for otherwise you would be unanimous, agreeable, like-minded, supporting each other, caring for each other, being self-sufficient, obedient, courteous, cheerful, content with what you have, leading a pleasant life and with only bread and water, which [Col. 1557] were carried out by the saints. And now the opposite of what was said above. Hence your anxiety about adding one more silver or one gold coin to the money already collected; This is the passion of the love of money and the work of Judah. I ask, and you answer me: do you have bread and wine and a little oil with other necessary provisions to feed the body for one month or two? If you give an affirmative answer, then thank the Lord; and if not, then buy it with the money that I recently gave you, and there will be no worry, no embarrassment. I know that they will be enough for our needs for four months. And when you need it, I will add it again one way or another, and through your own labors. He who nourishes everything will nourish you too. This is an excellent life: in this way you will have Christ among you (cf. John 1:26), sometimes working, sometimes praying; sometimes relaxing, sometimes reading. And a pleasant light will shine on you, and you will be pleasant to those who look at you, and God will be glorified in you and will mutually glorify you both now and in the next century; and for us sinners you will be praise, and for all the brotherhood glory. I did not say this because you have hidden gold, lest you have (764) it, lest you hear: where your treasure is, there will your heart be also (Luke 12:34). But for a monk it is a treasure if he acquires for himself more than three coins, as it is written among the fathers, and, moreover, with the thought of the poor; for the strict monk, who rules over the world through non-covetousness, does not have even one piece of silver and cries out along with Saint Paul: we are poor, but we enrich many; We have nothing, but we possess everything (2 Cor. 6:10). Truly, God always opens the door to such a one, whether he is at peace, or persecuted, or imprisoned, or suffering anything else. Such is a Christ-bearer and a true Christian, an angel on earth and a god-like man, an heir to God and a joint heir with Christ. Monks are not allowed to accumulate money Take heed, brothers, to these words, and if you both have three coins, then you will not be excluded from the number of monks, following the example of the fathers; and if you have more than ten coins, as I hear, or even more, then know that you have fallen away from the monastic rank and have become servants not of Christ, but of the enemy, and the sons not of me, the humble, but of the covetous. Perhaps you will say: “You yourself have”; yea, and Christ had in the little reliquary which he carried, and every abbot and head of the churches. But this is for fraternal savings. The Lord in the Gospel says to Judas: whatever you are doing, do it quickly. But none of those reclining understood why He told him this. And since Judas had a box, some thought, [Col. 1560] that he says to him: buy what we need for the holiday, or so that he can give something to the poor (John 13:27–29). So, following the example of Christ, all true leaders, of course, have an ark, but not anything else, no, that would be disgusting to God. So, if you are leaders and someone gives to you, just as the wives who followed Him served Christ Himself with their property, as it is written (Luke 8:3), also to the saints, sometimes some, sometimes others, then it is good; and let you have not ten coins, but thousands, for it is not yours, (765) but Christ’s, and you are stewards of the goods of Christ, like Paul, who had nothing, but contained everything (cf. 2 Cor. 6:10), and everyone else who has hitherto feared God. If you are not the leaders and rulers of souls, then I ask and implore you: immediately distribute what exceeds a certain amount, so that you, having become infected with the passion of the love of money from the devil, do not cease to be disciples of Christ. I said this not to you alone, but through you to all the brothers, not out of hatred, but out of great love, and not wanting to constrain you, but to make you completely free. For in such narrowness there is breadth and in sorrow for Christ there is joy of the spirit. Listen, children, to me, a sinner, giving good advice, commanding in accordance with the law, so that we, pleasing Christ in everything and in everything, may become heirs of eternal blessings. 514. To the Empress Maria (II, 181) 1388 What and who are we, insignificant ones, that we have been awarded protection during the disasters that are occurring and, moreover, are too exalted with praise from your very respectable authority? However, how we accepted the condescension of your piety, deeds will really show this; in case of need, you will save many from false suspicion, which is usually allowed under such circumstances, and this is not surprising, because the spoken word spreads among many, without retaining the perfect truth from everyone. What words can we find, wanting to heal the sorrow of your much-sad heart? Or with what gentle medicines can we lighten the heaviness of your soul? You suffered, let’s start our speech from the beginning, an unjust divorce from your spouse, losing (766) at the same time your power, which is why the world was shaken. A pitiful sight! The adulteress 1389 was dressed in purple, and the queen in black clothes; the slave began to dominate, and the mistress to serve. Let’s not talk about other things that you, the suffering one, know much better than us ignorant ones: you suffered exile for the truth, being torn away from your own insides 1390. Hence you have great sorrow and high praise from God and all the pious. Third strike [Col. 1561] present, on the occasion of which we received orders to show what is due. Others will say otherwise: for the mother to follow her daughter; for this happens, they say, even among animals, out of natural attraction. Let someone think [so], and we, sinners 1391, will say the words of the Lord: Who is My Mother? and who are my brothers? (Matthew 12:48). And again: “If anyone comes to Me and does not hate his daughter, he is not worthy of Me” (see Luke 14:26). What follows from here? So that your piety remains at home when August occupies the palace, in which the gospel sword (Matthew 10:34-35) clearly makes a cut. Forgive me, madam, with great attentiveness and heartfelt anxiety, we dared, as if talking in the ear, to express this in a letter, praying to God to grant both of you the best and salvation, both now and in the future. 515. To the monk Vasily (II, 182) 1392 We do not refuse to express our humble word in writing whenever your respect reasonably requires it, since it may be useful for you. We expressed this very thing in the previous letter. Therefore, now we present it partly for consolation, partly (767) for reminder. What consolation? The abbess died in the Lord with ten sisters, as you say; This is not a carefree event, but a very striking one, for after the head is taken away the whole body is dead, and after the best members are cut off, the remaining ones are unseemly. This is the event according to the flesh. But since the spiritual is commensurate with the spiritual (1 Cor. 2:13), what happened is both sad and joyful: the first because of deprivation, and the second because of hope. You buried the especially sacred abbess, as you say, and the venerable sisters; this is a reason for joy, since those who have passed away will prepare for you a place of rest through prayerful intercession, just as those who preceded you on the path prepare rooms for rest; and we, those who remain and those who remain, will compete in good life and honest behavior and constantly look to where, a little later, we will meet the mother of God and the sisters. This is what your sorrow is, combined with hope and joy, and not like that of those who have died in the flesh, who, with weeping and insane cries, indulge in sorrow, like the pagans who have no hope (cf. 1 Thess. 4:13). Therefore, death is not desirable for them, but rather sad. For us, for whom Christ is life and death is gain (Phil. 1:21), the death of our spiritual fathers is a cause for joy, as living in the Lord a life much higher than this life and immortal. So, leaving behind all unreasonable [Col. 1564] sorrow and obscene tears, in the state in which you are placed by the grace of Christ, one in the management of the men's monastery, and the other in the management of the women's, be sober, watchful (1 Peter 5:8), be courageous, strong. Let everything be done with you with love (1 Cor. 16:13-14), let everything be done in both your monasteries in observance of the commandments according to the instructions of Saint Basil, so that you, men and wives, leading a blameless and blameless life 1393, glorify God in your body and in your spirit; let one monastery from another be godly supported and arranged, that is, so that you, (768) brother Vasily, who wrote to us and is known to us, be present and take care of both monasteries as much as possible, although you do not bear the duties of a primate, but when your desire is fulfilled by the appointment of a successor, even more providing your zeal and assistance in what is due. So, you have excellent examples of success in virtue in departed wives and husbands; you have the lives of the saints, the decrees of the fathers; Moreover, you have God, the Creator of all things, among you according to His unfaithful promise (see Matt. 28:20); you have the Holy Mother of God as your intercessor, all the saints as your intercessors, you also have our insignificance, ready to diligently serve your good. Do everything well, do everything peacefully. Always be happy. Pray without ceasing. Give thanks in everything (1 Thess. 5:16-18), cries the great apostle, through whose prayers may you and we both be saved. 516. To the presbyter Elijah (II, 183) 1394 Your greeting, sacred man of God, is very respectable and serves as a sign of unanimity, but the question, I don’t know how to say, is strange and unknown to our humility. Never before have we heard of sons being tonsured by their father by force or against their will. For if they are still children or have not reached adulthood, then they do not have their own will, since they are not able to distinguish between good and evil. Therefore, their business is to obey the decision of their parents, as is known regarding Anna, who brought Samuel to God (see 1 Samuel 1:25), and regarding those who were jealous of her, without worrying about the future, as Gregory, called the Theologian 1395, himself (769) dedicated to God before birth 1396, says. Their offering was not always valid due to the fact that in some cases there were mistakes regarding the mood, state of the body and age of those who were to be offered to God. This is where some sadness came from, because sometimes, as is known long ago and now, things were good, and sometimes they were bad. Thus, when children have reached conscious and legal age, it would be unheard of and unnatural for parents to forcefully impose on them the perfection of the monastic rank. And since, regarding external things, we are accustomed to observe the natural order, so that some of us are not considered by ignorant people to be alien to nature or, rather, devoid of reason, we reject [all] explanations on this matter. But to you, who trusts in God and loves Him, we remind and exhort you the right to rule the word of truth (cf. 2 Tim. 2:15), having the word like fire, like your fellow man 1397. Instruct, exhort, enlighten, and restore a monk falling into fornication from the fall, so that the members of Christ do not become members of the harlot (cf. 1 Cor. 6:15). Perhaps the word, touching it sometime, [albeit] too late, like a spark of dry firewood, will ignite love for Christ in the inner man, who has a slight inclination [toward spiritual life] from the outer man, who has already been tonsured a monk, but has completely rejected his confession, as if he has outraged the very Holy Spirit from Whom is grace. Convince yourself, and each of the pious, so that you are not caught as a participant against the commandments of God-given sayings. 517. To the monk Macarius 1398 We are encouraged by your brotherly voice, beloved, for there is nothing more pleasant than friendship, especially when there is one mind and one soul according to God, both in words and in deeds. This is how you were once known to us from the very beginning. (770) Therefore, we, the humble ones, beg you to constantly remain in the same state, preserving both the Orthodox teaching and the way of life corresponding to this teaching. If you receive some benefit from us, as you say, then this should be attributed to God, from Whom is salvation for us and for you, both soul and body. However, enough about this, because I don’t have time to expand, since I am weighed down by other questions that are not easily resolved. What did you write about the Bishop of Chios? We did not even see this husband in person upon his arrival here in order to avoid suspicion, but we did not leave him completely unanswered, for it is impermissible to turn away from a simple person, not only one who bears the same image and has received the name of bishop. We were glad that he, although late, refused the bishopric, deciding to be, as it were, an outcast, and imposed on him the proper penance, as we did with those who acted like him. God is [the God of] the penitent. This is precisely what was required as a real proof of repentance from us and others, on whom the healing, the refusal of the fallen from the episcopate and excommunication from the priesthood with penance until the time of peace depended. If this man considered it necessary to do this, then who are we to reject the one who comes and thereby become enemies of God? And you, most respected one, do not be angry with this man, even if in reality it turned out that he did more than what you are talking about, and we have not heard [about this] until now, and if we had heard, we would not have condemned him. For it is written: Shall our law judge a man, unless they first hear him and know what he does? (John 7:51). Likewise, the apostle says: accept no accusation against an elder except in the presence of two or three witnesses (1 Tim. 5:19). Moreover, this is not what we are talking about or (771) the right to judge, but that the fallen begin to repent; and what has been said by your respect may be presented either here at the appropriate time to the leaders of the Church, or in the next century to the Judge of all. Therefore, I advise your kindness, having left those words, now thank the Lord for the repentance of this man, so that we may cooperate with God, who desires the salvation of every person (Ezek. 33:11; 1 Tim. 2:4), and thus we have peace with God through our Lord Jesus Christ (Rom. 5:1). And finally, when you have time, if you want, then you can judge the truth (Ps. 75:3). Now pray for us, that we may be healthy in soul and body, for we recognize ourselves as the most sinful of all people. Mister Archbishop greets you most earnestly, having received greetings from you, as well as all the brethren who are with us. Be healthy in the Lord, brother. 518. To Abbot Auxentius (II, 184) 1399 [Col. 1565] We received the letter of your dignity and read it as much as we could, discarding praise for us as completely unworthy of a laudatory speech, but rather worthy of accusatory censure. For who are we, obscene and unworthy even of the name by which we are called? Regarding the places of Scripture that you ask about, we were very surprised why an explanation was needed from us, ignorant, and, moreover, such places [Col. 1568] which can only be explained by God-bearing men, from whom the explanation remains, especially the literal one from the great and divine Basil. So, by taking his interpretative book on Isaiah 1400, you can find out what you want; Moreover, the measure of writing is surpassed by the discussion of such subjects, which require an entire essay. (772) You add that there will be a dispute with the Jews; leave these Christ-fighters, most honorable of fathers, to rage against themselves. For if they did not heed the instructions of Christ Himself, our true God, rejected the instructions of the apostles and turned away from the high teaching of all God-bearing men, then it would be in vain for us to lead them or enter into conversation with them. Leave them, said the Lord, they are blind (Matthew 15:14). And the prophet says: Do not rejoice at the wicked, says the Lord (Is. 48:22). For besides the fact that we will not receive any benefit from such an interview, we ourselves can become infected with their poisonous speeches, as if by the poison of a serpent. God will break their teeth in their mouth: the Lord has broken the members of lions (Ps. 57:7). That's enough for you. What do we need to please the Lord? How can we escape the snares of the devil? Obviously, if we are inspired by the spirit, seeking the things above, thinking about the things above, where Christ sits at the right hand of God (Col. 3:1-2), from where He will come with the angels of His power, in flaming fire, to take vengeance on those who do not know God and do not submit to His gospel (2 Thess. 1:7-8), that is, on the Jews and those who agree with the Jews both by distortion of the faith, and and the corruption of life. Take care of this, dearest one, remain in this, so that your success will be obvious in everything. Paul, the great preacher of the truth, commands you: avoid foolish contests and genealogies, and disputes and strife among the Jews (Titus 3:9). However, to briefly answer what you proposed, the entire content of the prophecies refers to the coming of our Lord Jesus Christ, by whom the rejected people 1401 were saved from the four wings or ends of the earth. The expression on my hands inscribed on the wall of the new Jerusalem (Is. 49:16) means suffering on the cross. For He who hangs on nails with holy (773) hands tears people away from sinful passions and adorns them with the true beauty of God-likeness. Therefore, soon after the three-day resurrection, lift up your eyes around, and see your gathered children: behold, all your sons have come to you; As I live, says the Lord (Isa.60:4; 49:18). What follows, in connection with the same prophecy, is joyful, solemn and full of joy; and every right-thinking person will understand and respond appropriately, but the unwise Jew will remain depraved in his heart and will not listen sensibly to either the Old or the New Testament; what may we be delivered through the prayers of the saints, holy father, [Col. 1569] and may we be saved in the Kingdom of Heaven in Christ Jesus our Lord. Amen. 519. To Spafari Evdokim (II, 185) 1402 And we ourselves felt what grief and suffering befell your dignity, and now, when we listened to you and the lamentable description of each of the disasters that happened, we felt even more and compassionately, as we should. However, although you attribute the circumstances that befell you to the righteous punishment of God, you act well in this case too, because misfortunes are sent more to punish sin than to tempt virtue. But we, on the contrary, will not stop again directing speech towards the bright and joyful. You have lost your sight. It is regrettable to lose the lamp of the body (Luke 11:34), for how is it not regrettable? But, on the other hand, we must be grateful that we do not see the vanities of the world, with which every mind is usually carried away involuntarily. You are removed from the exits and meetings of city and courtiers; but (774) at the same time you got rid of the church of the wicked and the treatment of the wicked (cf. Ps. 25:5). Do you understand what I'm talking about? You have lost your property, and this is very difficult; but you can easily endure and soar above the circumstances and changes of everyday life. Where have you, most venerable one, ever found such a place as you have now, convenient for devoting yourself to God and getting to know Him as much as possible? Where is such a convenient time for prayer, sighing, contrition, lifting up of hands, which you can use because of the disaster that has happened? Don't you see that circumstances have worked for your good and the malice of people has turned to your salvation? One thing, first of all, you need to know: that with the previous way of life it was difficult to stay on the path of salvation, when many things, as you know, distracted from the pious intention; and now not only has the door of repentance been opened for you, but also the entrance to the Kingdom of Heaven, and everyone who is sane will place you among those who are being saved, which is what every pious person strives for and what is most important to achieve. Oh, if there would ever be a change [of circumstances] so that we could communicate our feelings to each other! I, for my part, would very much like to be freed from the deprivation of vision from the serpentine sting of sin that is before my eyes (cf. 1 Cor. 15:56). However, this was said out of friendship. May our Good God console you with great consolation, so that you can endure everything with gratitude, following the example of blessed Job, and may he grant us someday to meet with you for a personal conversation, so that what is now not included in the letter, we fill in with a living voice and then get to know each other even more, having experienced the sweetness of your love from the previous short experience! 520. To Spafari Nikita (II, 186) 1403 (775) [Col. 1572] With small 1404 sufferings, it is easy to find consolation for those who want to console the suffering. And with such a great calamity to which your love for God has been subjected, what word of consolation can be found? Who, wanting to alleviate such grief, can [do it] wisely? Oh, sad news! Your lady wife has been torn away from you, as we recently heard; the only consolation in these circumstances has been taken away; the blessed house was deprived of its decoration; the branches bowed down after the good root was cut off; servants and maids wander hither and thither, not meeting the face of the mistress who shone in the house; everything was filled with sadness, perhaps the air changed for you with a change in thoughts. Where is the one who greeted you as you joyfully returned home from the royal palace? Where is the one who warmly received loved ones, who, to put it briefly, put everything in order and harmony, managing and arranging everything related to the house and other households and guests? Everything passed and disappeared, and we became, as it were, in the desert, deprived of all our blessings. Such and so great is the suffering of your venerable soul, sir, and no consolation from people is enough to ease your burning heart, but only from God alone, who comforts the humble in heart with the instillation of good thoughts. So, she is blessed, blessed because she had firm faith in God and led an honest life, for which there is a lot of evidence, of which we were not uninvolved; and finally, like gold on fire, having purified herself through a long and serious illness, she flew away from here. Therefore, it gives us consolation that you sent such a spouse to God, who left us in her life an example of excellent behavior. (776) Moreover, you yourself, as someone who has been taught divine truths, should not lament so much about what happened. You know that as soon as we come into being by the grace of God, immediately along with birth the necessity of an outcome comes to us, and no one is immortal, and no marriage is indissoluble. Let us consider, if you like, those who have been from Adam until now, and we will see an uninterrupted succession that has continued since this world has existed. Where are those who gave birth to you, sir, and those who gave birth to them? And stepping back, you will not find anything else except that human life is an ebb and flow. What should we strive for now? So that we can turn to ourselves, perform a proper burial of the ever-memorable one, for whom we, the humble ones, prayed a lot, so that she would remain in this life, although not heard, like sinners; [Col. 1573] to improve affairs regarding children and prepare for our outcome, leading a life pleasing to God, so that, having moved from here, when Providence commands, we find there a good wife enjoying with us for endless centuries participation in ineffable blessings. This, although too little for consolation, we expressed as a sign of love for you, wanting you to be complacent and receptive to consolation, given your devotion to God in everything. 521. To the sacellarium Leo (II, 187) And we cannot remain silent, taking advantage of the benefits of your high and beloved Excellency, and we are not able to respond according to our dignity, not having the proper word. And that your God-loving soul does not think so is not surprising, for love, says the apostle, does not think evil (1 Cor. 13:4-5); She has long been accustomed to treat us equally friendly and in vain shower us, unworthy, with praise, and you, as you say, cannot compare [us] with others in terms of superiority. (777) But these, as it is said, are signs of sacred love (στοργής). You yourself, the most praiseworthy, like some kind of stronghold, reside in the reigning city or, to put it more precisely, you are truly a multi-capacity pier, the calm of those who mourn, the beneficial consolation of those who thirst for a consoling word, daily, so to speak, receiving and treating, healing and sanctifying this and that other, great and small, priests and bishops, superiors and subordinates. How magnificent is your divine dignity and how godly is your activity! The words of the ever-memorable Job also befit you: the father was orphaned, the foot was lame (Job.29:16, 15), my door was open to every man, and so on that follows (Job.29:15). You are the remnant of piety, you are the receptacle of Orthodoxy; I don’t touch on much else with words, so that what I say to my face doesn’t seem like servility and flattery. However, I will end my speech by adding one word. Your generosity and glorious government, the only begotten and loving son of your father, are the only consolation for the father, as well as for the reigning city. 522. To Spafaria [wife] of Flavian (II, 188) The sad news of the misfortune with your ever-memorable son has reached our humility. Just as those whose ears are struck by thunder come into complete self-forgetfulness, so this news has left us in amazement and in such a state that we cannot say anything corresponding to the grief. Oh, what happened suddenly? Why did a wondrous husband, at an age rich in life, end his life? How majestic he was in stature! What a handsome face! How noble [Col. 1576] by blood! What a name for glory! He alone remained a consolation for the happy mother, the support of his father's house, the adornment of the family and, I will add, a wondrous phenomenon at the royal court. And this (778) husband, arranging royal affairs in a distant country, flew away, leaving his famous mother, leaving a noble wife with noble children, and a magnificent house, eminent family, rich property, faithful servants, bodyguards loving the master, both, in general, everything, so as not to talk about each individually. Then he returned home from a foreign country, like a deplorable burden, greeted with sorrow by both the reigning city and the venerable house. Oh, extreme misfortune! Probably the very walls of the city groaned, and not only the bosses and peers; the autocrats themselves also lamented 1508, having lost a wondrous industry; Perhaps the city people also wept, and the whole family wept, justifiably. If this is so, then who, madam, can depict your suffering? Who is the suffering spouse? Who is the sister's suffering? Who is the suffering of the household? The streams of the rivers, turning into tears, would not be sufficient to serve our crying. What about air? Has he changed in your eyes? And didn’t the sun stop rising, killing the sun at home? This and the like makes me say this with tears. But since we are saying to a wife who has long studied divine truths and has shown the fullness of virtue in her life, as evidenced by almost every hearing and sight, there is no need to remind her much that she has within herself the means of consolation. You received many sacred books in your hands, you read many fatherly works, engaged in prayers night and day, performing all-night prayers, as well as night and day psalmody and hymns. Hence abstinence and exhaustion of the body, generosity to the poor, respect for priests and monks, and many other pious qualities that are sung and glorified. Therefore, you have enough from yourself and from yourself that the soul should be told, and not only to yourself, (779) but also to your daughter-in-law, and your daughter, and to the whole house of Abraham, as a common teacher, as a model of virtue, as one who has been keeping divine messages since ancient times and who knows how to distribute a measure of bread to everyone in due time (Luke 12:42). Remember, valiant and wondrous among wives, that what happened was not at all strange or unexpected. Consider those who have been from Adam until now, delve into the deep destinies of God and pay attention to the fact that man is like grass (Ps. 102:15), and his days pass away like a shadow (Ps. 143:4). Since the progenitor is mortal from sin, the offspring, successively descended from everything hitherto, is also mortal. However, from the time Christ appeared, death is no longer death, but the beginning of an immortal rebirth. [Col. 1577] You gave birth to and sent there a pious and Orthodox son, monastic and good-loving. Let this be sufficient consolation for you and an incentive to gratitude. We exhort you, comforted by God and wise: be, both in everything else and in this case, an example of generosity, sacrificing to God a good burial and this beautiful son, just as you spiritually care about what is due to him. Perhaps God preserved you last of those who preceded him for this reason, so that you, having arranged everything in a manner befitting of God, would blissfully move from here and inherit eternal life with them. This is what our brother, the most God-loving archbishop, expresses to you, my dear lady. 523. To the logotheto Pantoleon (II, 189) 1405 (780) We know that courage can be reprehensible; We know that time demands caution from us, but the excessiveness of your indescribable disposition towards us, the humble, prompted us to dare to write this letter. Truly, it is bold not only to communicate about ourselves, but to ask for others, however, as has been said, your great favor and extreme piety encouraged us to dare [to do this]. What are we talking about? About Theodotus Protospatharia. What misfortune he is in thanks to the steward of the 1406 church, who sailed with him to the West, your incomparable Excellency, of course, knows. Who else could be this husband’s truest defender? Who is more prudent than your wisdom to discern what is due? Who could be closer to the sovereign power than your sincere petition? Show, beloved sir, the mercy to the needy, which you yourself have received from God. We fall at your venerable feet; your advice is like the advice of an Angel; your voice is like lightning, shining with both the light of boldness and the radiance of love; If your petitioner is worthy of it, then, of course, he will avoid the accusatory arrows of his enemy in various ways, as you know, great one. We, the humble ones, will offer you great gratitude and prayers for the health of both of you and your truly good and honorable wife. And perhaps the Divine gift and mercy sent from God will be more precious to you than those who bring golden gifts, to the salvation of the soul and body of your beloved and eminent couple. 524. To the monk Theophanes (II, 190) 1407 (781) If you are pleased with the letters from us, the humble ones, [Col. 1580] then accept one more, which has nothing elegant and eloquent, as you said out of affection, but as a sign of love; and this is absolutely true: the more often the mutual exchange of letters occurs, the more the feeling of love increases, and what could be more desirable than this? However, let this lie here, and the conversation must move on to what follows. What innovation is there now? Who are these newly-minted dragons, like Charybdis, devouring souls not confirmed by the word of truth? You yourself did not name them by name, but even before the news, we grieved greatly in the letter, saying that from only one heretic, or, better yet, a true blasphemer, who received the position of charterary from the sovereign power in those places, the infection penetrated into the famous Sicily. This evil was not formed on the basis of dogmatic teaching, for this monster is alien to it, but came from an impious opinion, and, to be more precise, passed from the ancestors to the impious along with two other half-blooded ones. But I am sure that the Trinity will strike them with your divine lips and the local champions of the truth. Don’t let you and those like you be surprised by the still rampant heresy. Evil has not yet been crushed, and the love of the faithful for God has not yet been sufficiently tested, and thirdly, we cannot penetrate into the abyss of God’s destinies, why does He allow His people to hitherto be shaken by the storm (782) of unbelief; Moreover, finally, so that those who are skilled may be revealed, as Paul, full of wisdom, said (1 Cor. 11:19). Therefore, we exhort and beg you not to cease to reprove your opponents, bringing out divine teaching from the sacred treasuries of your heart (cf. Luke 6:45) and from here clearly proving that Christ would not be Christ if He were not describable in our image. If He became flesh, then, of course, we will describe Him as flesh. And what cannot be described does not lie in humanity, but outside of place and time; this is pure God, called and represented as incomprehensible and infinite. It is necessary to prove this as an undoubted proof of truth and natural considerations that Christ is described and worshiped in an icon, for “the prototype is depicted in it,” as the divine Dionysius says in one place; and in another place: “One in another, except for the difference in essence” 1408. So, he who denies that Christ is describable denies that He became man; and he who does not worship His icon does not worship Him at all, although he thinks that he is worshiping, as the sacred word says: the unbelievers say that they know God, but deny in deeds (Titus 1:16). I expressed this to your respect, not as one who does not know, but as one who thinks in exactly the same way, and having drawn, as it were, a drop from the sea of ​​teaching; meanwhile there are countless paternal testimonies, as well as ancient history from the very beginning of the gospel preaching, [Col. 1581] to the confirmation of our immaculate Christian faith. 525. To the ktitor Philotheus (II, 191) 1409 (783) He considers your dignity to be a great blessing, as you say when you receive our letters and even when we mention you. This serves to praise your godly soul, adorned with great humility, and not to us, humiliated and meaningless. However, according to your faith, you will receive a reward from the justice of our Good God, Who rewards everyone’s faith with heavenly rewards and attributes to Himself what is done for one’s neighbor in Christ. We truly rejoice, calling ourselves friends of such and such a valiant man, whose virtue is known to everyone, whose praise is very fair and whose life is a model for many who want to live piously in the present century, as if standing at the height of the mountain of virtues. True to your name, you truly have become a lover of God, having chosen, out of love for God, a calm and quiet life in order to keep the Divine commandments and achieve eternal blessings. Although you are worthy of power in appearance, and noble in blood by birth, but Divine love, having darkened all this and shown it to the insignificant as it really is, raised the eyes of your mind to the bright radiance of Divine beauty, in order to look there, direct your thoughts there, move there in being, where is the ineffable joy, where is life imperishable, where is the Light of the blessed and initial Trinity. May you, our wondrous and beloved one, continue to excel in virtue and increase your good deeds, so that you can move from here with a rich supply to enjoy eternal blessings. Let this be the end of the greeting. And since you are again asking about the presbyter, having explained his undeclared (784) offense, we will say that [church] rule does not allow the presbyter to even feast at the marriage of a second-wed 1410, much less to officiate such a wedding? The crown is placed on the winner of intemperance, who has observed the glory of virginity; a second-wed, in addition to being unworthy of being married, is also subject to penance according to church rules. How was he not afraid to marry those subject to trial according to the rules on second marriage? 1411 So, in our opinion, forgive me, even if there was no other fault, it is not permissible for him to perform sacred acts at all; I don’t know that it would be possible for you, except for economic reasons, to partake of the Holy Mysteries performed by a saved presbyter. Regarding the reader who, having undergone penance, has converted, it is fair to act so that he does not read the Apostle until the time of the Council, for the presbyter who has undergone penance is excommunicated from the priesthood, the deacon from the diaconate, and the reader [Col. 1584] from reading. This is how we think and define it; but as your piety thinks, so let him do it. 526. To the patrician Irina (II, 192) 1412 It is a sign of your good trust that you greeted us, the humble, my most venerable lady, through our beloved brother and your relative, Mr. Peter, through whom we consider it our duty to mutually greet you, praising your piety and zeal for good. We know this ourselves, and have often heard it from our brother, as well as the fact that, out of God’s love, you show him honor worthy of your inherent virtue and the life of this man. You asked regarding the monastery called Lev (Λέοντας), whether it was possible to convert it into a men's monastery, having (785) the intention of doing this when it was renewed, whereas before it was called and was a women's monastery. To this we can answer that if you were to begin to re-establish a sacred place, you could do whatever you please, and since it was previously consecrated to blessed memory by your deceased daughter, who was the abbess there and for quite some time ruled the community of virgins, although there was a resettlement of the brotherhood from there during the previous internecine war, and since the abbess herself remains there in the venerable tomb along with others who previously held the same rank souls, then, in my opinion, madam, it is not permissible for you to make such a change, especially in order to release the sisters and daughters of the former abbess, who chose to serve God here, where the abbess rests. The Apostle says: each one remain in the calling in which he was called (1 Cor. 7:20). The monastery is called female; What is the reason to change it into a man's, when there are no husbands in sight, and those who are removed will not want to live in the wrong place? If sometimes there was a change in some monasteries, it was either due to persecution, or unjust theft, or illegal power. And those who have a right faith and a life that is not contrary to it should speak and act lawfully and correctly. Therefore, we exhort and convince, as if your blessed daughter herself were crying through us, the humble: let the Leo monastery continue to be a women’s monastery and protect her remaining daughters, in the spirit of serving God. For this will greatly serve to praise both her and your piety and will not give cause for condemnation to those who observe our deeds, which the Apostle also commands when he says: Do not give offense either to the Jews or to the Greeks, or to the church of God (1 Cor. 10:32). What if [Col. 1585] if you do it wrong, then this matter will not stand, having once been changed from decent to unnatural, and we will not get rid of reproaches and, I add, will be condemned for sin. 527. To Spafari Evdokim (II, 193) 1413 (786) We were late in responding to your honor’s letter, so that the contents of what was sent were almost erased from our memory; but the reason was that there was no faithful letter carrier. Now, out of necessity, sending the steward 1414 of our monastery to those places there, we properly make up for what is missing, firstly, declaring that we are not able to heal a soul that is sad and depressed by many sufferings. However, we must try to find healing in inspired sayings. What does the greatest distributor of them say? Always be happy. Pray without ceasing. Give thanks in everything (1 Thess. 5:16–18). If we are commanded to rejoice, give thanks and pray unceasingly at all times and in every activity, then there should not be any time that is unfavorable and not designated for joy and gratitude to a true Christian. After this, is the present regrettable, even if it brings the greatest misfortune that has ever happened? I said this to your good soul, not as if it were ignorant, but as a reminder, for a suffering soul is sometimes powerless to rise to contemplation. Secondly, I will say that although the rulers deprived you of much property, they were by no means able to deprive you of the most precious acquisition. Do you see and give thanks what abundant knowledge God has given you? What language? To them, as if from the sacred treasury of the heart, you pronounce sayings and thoughts with special grace. This is more excellent and useful than all acquisitions and richer than any property, and whoever owns this is preferable to the richest people in the eyes of someone who has intelligence, even if he dresses only in rags. This is taught by the entire (787) host of righteous people, and from external persons the famous Odysseus, who appeared before the queen deprived of everything after a shipwreck in 1415. Divine foreknowledge and human freedom However, we need to address your question. Although you yourself know what is beneficial, you want to learn from us, the humble. You say that the mind, on the one hand, encourages you to pray, and on the other, rejects you, imagining that God knows what we want to pray for, and therefore it would be unnecessary to pray; Moreover, if you are a sinner, then there is no benefit to praying. Perhaps there was something else in the letter; I don't have it on hand. What needs to be said to this? Such a judgment is allowed by the case and [Col. 1588] fate and, in general, destroys free will. Therefore, we, who are sensible and enriched by the glory of God 1416, should not dwell on this opinion, but regarding the second proposal, we should be convinced that God listens to sinners who show sincere repentance. For if He rejoices in those who repent, according to the sacred words [of Scripture] (see Luke 15:10), then how will He not listen to their prayers? The first sentence must be answered like this: Divine foreknowledge does not destroy freedom, for it is not because He foresees that we do what we do, but because He foresees what we will do; at the same time, both the definition of foreknowledge and the property of freedom are preserved. In that which does not depend on us, God's determination regarding time, place and manner precedes; and in what depends on us, on our freedom, God’s foreknowledge will follow regarding virtue and vice. So, we must both love and pray for the best, so that through this God will help us, but not otherwise. For He helps us in various ways, here testing and punishing, and there crowning us and giving us the Kingdom of Heaven. 528. To John the Grammar (II, 194) 1417 (788) When I entered into a conversation about venerable icons in the presence of our interviewer Plato, he said that your wisdom, having once received my letter on the same subject, doubted it, as if it contained an unclear teaching or even deviated the listener from the truth. If the one who expressed the censure had been a commoner, then I would not have moved soon, knowing how to endure both the arrows of envy and the censure of the ignorant. But since the reproach was made by a friend, and a wise friend, I considered it necessary to present the letter itself and send to your favor the best possible explanation that would either resolve the confusion or be corrected by your intelligence. For the condemner must also express his own opinion regarding the situation that causes reproach. This is letter 1418. Why, you say, is not worship given to the icon of Christ, but to Christ worshiped on it, while one worship is given to both? Precisely because godly worship refers to Christ Himself, for he who worships Him worships together the Father and the Holy Spirit, which is what our threefold worship and worship of God 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, of course, have one veneration and one worship? however, relative (σχετική), that is, similar in naming (ὁμωνυμική). For in worshiping her, I do not worship together [the entire Trinity], but I worshiped Christ as not divided [Col. 1589] according to Hypostasis, (789) but distinguished according to the definition of essence 1419 (κατά τον τής οὐσίας λόγον), and this is relative [worship], but not worshipful; 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 was not incarnate, no, but why? 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 we must understand and call relative worship, and in relation to Christ Himself, God-worshipping, since at the same time the Father and the Spirit are implied and honored by worship. So, my dear, it seems to me a wonderful rule that in relation to the blessed and worshiped Trinity the preposition συν [together] should be used. For συν, pointing to the difference of Hypostases, notes the unity of nature (as it is sung by all Christians in the Creed). In relation to the worship of Christ and His icon, the use of the preposition συν is inappropriate, otherwise, dividing one Hypostasis into two Hypostases, it would consistently lead us to the impious deification of creation. Therefore, relativity (ή ἀντωνυμία) is rightly accepted, which, while preserving the unity of the Hypostasis in both, indicates the difference of natures. “So, says the wise Dionysius, one is in the other, except for the difference in essence” 1420. Having spoken about the difference in essence with the words “one in the other,” he expressed the identity of the Hypostasis, according to which worship appears to be relative. For relation, as they say, exists between relative objects; they exist collectively and turn to one another, like, for example, a prototype to an image. One cannot exist without the other (790), just as this is also stated about objects that exist collectively. Added: “that is, similar in name” (ὁμωνυμική); and this expression has the same meaning, for ὄνομα is the name of something named. Thus, here too there is a concept of relative objects, for according to philosophical teaching we know that objects of the same name (ὁμώνυμα) are those that only have a common name, but the essence behind the name is different 1421, such as, for example, Christ Himself and [Christ] depicted. Also added: “hypostatic”; This clearly shows that it is not a hypostasis different from Christ’s in His icon, but the same Hypostasis of Christ, or an expression in the form of His image, that is contemplated in the icon and is honored with worship; and thus the whole judgment is firmly held by those who are sane. To further confirm this judgment, I found it necessary to attach three paternal testimonies to the letter, so that [Col. 1592] and here the words of Scripture were fulfilled: when two and three witnesses spoke, every word would stand (Deut. 19:15). Chrysostom from the interpretation of the font: “When royal images and likenesses (χαρακτήρες και εἰκόνες) are brought into the city, they are greeted by the leaders and people with exclamations, honoring not a board or wax image, but the image of the king; so the creature does not honor the earthly image (οὐ το γψνον σχήμα), but reveres the heavenly image (τον οὐράνιον χαρακτήρα)” 1422. Council of Antioch under Patriarch Theodoret: “Not as another in appearance [we honor in the icon], but as one and the same Lord, existing in one form (sv μια μορφή); for He is by nature the image (χαρακτήρ) of the Hypostasis of the Father (see Heb. 1:3) and before the incarnation He was one incorporeal, and in the flesh one, and in the icon one and the same, not divided into two images and not divided into two glories, but revered as one.” And (791) a few words later: “But just as He is one of two opposite natures and constitutes one Person, so His icon is one and the same Christ; and we do not say that another image appeared to us in the flesh, but another image is on the icon in the likeness of the form His (Ιν ε’ίδει μορφής), but one and the same; for He is also called the Image (χαρακτήρ) not as a body, but as incorporeal; this is more clearly expressed by the divine Chrysostom, who calls Him a heavenly image (τον χαρακτήρα οὐράνιον); and from heaven He was not as a body, but as the incorporeal, only-begotten God, who came from heaven, became incarnate and appeared clothed in our body.” And a little later: “Therefore, since [the icon] relatively (κατά ἀναφοράν) represents His very image, we worship Christ Himself, and not a substance artificially inscribed on the icon” 1423. Council of Nicaea II: “And he who worships an icon worships the hypostasis of the person depicted on it 1424.” 529. To candidate 1425 Evdokia (II, 195) Brother Silouan informed me about your dignity, that you are grieving over what happened to you, some kind of fear and confusion in your soul for no reason. Hearing about this, I, humble, did not endure it indifferently, but also grieved and prayed, although I am unworthy to be heard from God, so that this fear would be removed from you. And now I, and Mr. Archbishop, and the brethren together pray that your piety will get rid of this passion. However, madam, this passion is absurd and worthy of contempt, and you should not think at all that it could harm you in any way; for you are clothed in Christ and have His weapon, the Cross, with which you are signified, believe that you will immediately drive away all sorts of [Col. 1593] the machinations of demons, even during the day, even at night, you happened to be exposed to fear. Sing (792) to the Lord: cleanse my soul from the fear of the enemy (Ps. 63:2). And one more thing: I will not be afraid from the fear of the night, from the arrow that flies into the days, from the thing that passes in darkness, from the debris and the demon of the midday (Ps. 91:5-6). And one more thing: if God is for you, who can be against you? (Rom.8:31), His Body you eat and Blood you drink, by the power of which we tread on snakes and scorpions and on all the power of the enemy (Luke 10:19). So, do not lose heart and do not indulge in carelessness with this inappropriate fear, but be content in the Lord and, we remind you, pray, as you are accustomed to, night and day 1426, if you can, and read a little, and the peace of God will watch over you and keep you unharmed in everything. 530. To Abbess Euphrosyne (II, 196) 1427 I learned from someone who knows well that grief touched your respect on the occasion that one sister wants to separate from your holy community, and this grief is not unjust. For how can the soul not complain when one’s own member is cut off? However, since this happens due to the malice of the disobedience operating in the sons (Eph. 2:20), we need to endure it generously, using all the diligence that true teaching allows, so that we may be innocent of the blood (cf. Matt. 27:24) of such and such a so-called brother or sister. Good competition strives for excellence. You wanted to know whether it was not reprehensible for your respect to let go of your sister, who was trying to separate herself. How is it that you, wise and prudent, do not know what is proper on your own? This separation, which is done voluntarily, is not safe for either you, the teacher, or the student. For why and how can it be considered reasonable? If the student is perfect and fully prepared (793) to manage other sisters and the community is already looking for her, then this is oikonomia, as St. Basil says 1428, and not separation. No, whoever was good under authority legitimately ascends to authority. From here comes a good competition among comrades to strive for perfection and perform the same godly deeds. So our Lord and God, indicating a sign of love for Him, said to the chief of the apostles: if you love Me, feed My lambs; and again: feed my sheep (John 21:15, 17). Therefore, whoever with such a disposition comes forward to shepherd will be blessed, imitating Christ, the true first Archpastor. There is another case of oikonomia, seen in our fathers: when a soul, unsettled in morals, after many, many efforts, decides to move to another brotherhood, hoping to be useful there, like trees transplanted from one place to another. If so [Col. 1596] do, then the matter has some basis, since in this case both the giver and the receiver cooperate with each other in fulfillment of the apostolic commandment: bear each other’s burdens, and thus fulfill the law of Christ (Gal. 6:2). The word of truth does not allow any other division: firstly, because the union of the Holy Spirit, promised before God and people at monastic initiation, is violated; What could be more harmful than this? And here it is appropriate to repeat the words of the Lord: what God has joined together, let not man put asunder (Matthew 19:6). For if there, with a carnal union, 1429 separation is prohibited, then is it not even more so with a spiritual union? Will the Divine be turned into a joke; but no, the word of the Sacrament is true, both in the remission of sins and in the inviolable conclusion of this union. Then, how can a community improve from which [a sister] is separated, even if the one released by the abbess was innocent? Wouldn't she rather be inclined to discord, divided by competition towards similar actions, if now one, then another, and a little later another one leaves from the very beginning of the race, and thus the whole flock of Christ will all disperse and perish? (794) The heir of grief is the one who causes all this evil, as St. Basil says 1430. Neither your monastery nor any other will have firmness or permanence by doing this. Therefore, let him who disobeys not yet obey, and let him who commits lawlessness still commit lawlessness, according to the Scriptures (see Rev. 22:11); and you carefully save your soul, not violating the laws of God, but being established in the teachings of the saints, of whom Basil the Great is the first in these matters, even if you had to live together with two or three virgins: for where two or three are gathered in My name, says the Lord, there I am in the midst of them (Matthew 18:20), and not with the lawless, even if there were thousands of them. 531. To the child Dorotheus (II, 197) 1431 Good cannot hide And from the letter recently written by you, beloved child, I learned your trust and love for us, the humble, which serves as a sign of true obedience, although we are sinners and insignificant. May you continue to do this, pleasing the Lord and shining with virtue in your brotherhood and among many others. For good by its nature cannot be hidden, but when it seems most hidden, then it makes manifest the one who does it, so that it becomes, as it were, a city of God, according to Scripture (Ps. 47:9). Heretical bread is not the Body of Christ. However, enough about this. About the same subject that you mentioned, that is, about the commemoration of such and such, you should know for yourself that if someone who had previously had communication with heresy, out of human fear, repents at death, (795) by accepting, for example, penance [Col. 1597] from someone and thus entering into communion with the Orthodox 1432, and in this state dies, then it is natural to place him in the memorials of the Orthodox, since our Good God, out of great love for mankind, accepts the repentant at the very last hour and judges him there. Therefore, if this was the case, then it is not forbidden to perform the liturgy on it before God. If there was nothing of the kind, but, being in communion with heresy, he did not have time to partake of the Body and Blood of the Lord (the same bread is heretical and is not the Body of Christ), then one cannot dare to say that it is possible to hold a [Eucharistic] meeting (σύναξιν) on it (for the divine cannot be turned into a joke), so that the one praying for it does not hear: ask, and do not you receive because you ask wrongly (James 4:3). I have nothing else to say, as far as I can understand the truth. What does light have in common with darkness? (2 Cor. 6:14). One who has not had communion with Orthodoxy, at least in the last hour, cannot be placed among the Orthodox. For where he is caught, there he will be judged, 1433 and with whatever parting words he departed into eternal life, so will he be reckoned with. The Importance of Communion at the Last Hour Pray for me. The lord archbishop and your brethren greet you. I greet the brothers who are with you as my sons, and I also greet Mrs. Thekla as a daughter in Christ. 532. To Michael and Theophilus, emperors (II, 199) 1434 To the most God-loving and pious emperors, by the grace of God to the Augustans and autocrats, justification and explanation from those who were scattered here and there. Those who have understanding know that God, the King of all, gave the royal right on earth and the name (796) to human nature, so that, in the likeness of the heavenly and the earthly, having peace and tranquility, they would offer up praise and worship to Him in harmony. Having received these reins by the destinies of God, your Christ-like power rightly invited us, the lowest, to enter into a conversation with our opponents in the teachings of the faith, so that you could learn from here which side honors the truth, and give this side victory, so that there would be no divisions between us, but everyone would have the same Orthodox thoughts (cf. Phil. 2:2). Therefore, we praised your desire to know the faith and exalted with praise your peaceful intention, thereby seeking to bring benefit and salvation to your subjects. May your reward for this be indescribable lordship in the world and endless reign in the kingdom! But, most valiant and most God-loving rulers, this great and highly-desired work cannot be accomplished so simply and easily, for with the greatest deeds there are also the greatest difficulties. What exactly? Firstly, the fact that our opponents over the course of a long time and at council meetings have established themselves in their opinions, and we are forbidden by the apostles and fathers to enter into conversation about faith with people who are so rigid. Then the fact that the judgment about it does not belong to anyone else, but only to those who have received this power from the Lord through the Spirit, with the assistance and confirmation from you, [Col. 1601] mainly those called to this by God. And what is the sound and blameless teaching of our Christian faith, this must be stated. We believe in one God, worshiped and glorified in the Father and the Son and the Holy Spirit, in the glorious, omnipotent and primary Trinity, according to the divinely inspired symbol handed down to us from the holy three hundred and eighteen fathers 1435, (797) by which all heresy is overthrown and on which every holy council depends, like branches from a root and streams from a source. From here the Second [Council] clarified the Lord's saying about the Spirit of 1436. Then the Third 1437 proclaimed Saint Mary the Mother of God, as having given birth to the only begotten Son of God. Then the Fourth 1438 set forth the dogma that our Lord Jesus Christ consists of two [natures] and in two natures in one Person. After that, the Fifth 1439, having confirmed the former Council of 1440, anathematized Origen and the followers of his pro-Parctites of 1441. Then the Sixth 1442 taught, according to two natures, about two wills and two actions in one Christ. Finally, the Seventh 1443, following the Councils that preceded it, since all the natural properties in Christ alone are twofold, declared Him indescribable according to the invisible nature and describable according to the visible, the truth of which is based on evidence of four kinds: on natural considerations, on paternal testimonies, on conciliar definitions and on ancient custom 1444. According to natural considerations, for example, from the words of the Evangelist John, who says: and the Word became flesh and dwelt among us (John 1:14). If the Word became flesh, then it is obvious that as the Word it is indescribable, but as flesh it is describable. And he dwelt with us; another is the Dwelling One, and another is the Habitation: in one way He can be described, and in another way beyond description. For by what signs will it be clear that He became a man, if He naturally did not receive the property of imageability, which is the first in a real man and after the destruction of which there will be no man? But He is a true man; therefore, as a man He is describable, while remaining indescribable as God. In the same way, He became a mediator between God and people (1 Tim. 2:5), as uniting both extremes in Himself, as being one and the other and having the properties of both natures of which it consists, in one Person without lack, having received from the Father, along with everything, indescribability, as He Himself said: all that is mine is yours, and yours is mine (John 17:10), and from the Mother, along with everything, indescribability, as it is written: not (798) He receives angels, but He receives Abraham's seed (Heb. 2:16). Therefore, He had to become like his brothers in everything. If you destroy one property in any nature, then together by necessity [Col. 1604] all homogeneous properties are also destroyed, and after the destruction of properties, the very natures to which they belong are obviously destroyed. The witness to this word is the Hieromartyr Justin, who in one place says: “Nothing that exists will remain what it is if one and only one of its essential properties is missing” 1445. And therefore, according to this new assumption, the teaching of our faith would be in vain. In agreement with the evangelist, the apostle says the following: he, being the image of God, did not consider it robbery to be equal with God; but made Himself of no reputation, taking the form of a servant (Phil. 2:6–7). If He, being the image of God, took on the form of a servant, then, without a doubt, being the image of God, He is not depicted, because the Divinity is incomprehensible; and as having taken the form of a servant, He is depicted. Because the image of a slave can be comprehended both through touch and color. How can one believe that He became like men if He cannot be portrayed like people? How can we say that He became like a man in appearance if He is not seen as written in human form? You see, most quiet ones, how He who had to become like the brethren in everything (Heb. 2:17), like whom He took flesh and blood, must also be portrayed like them; and if not, then He was not like them, and the one who said this is lying, and His nature is not the same 1446. Meanwhile, God Himself and the Word in one place says: and now you seek to kill Me, the Man who told you the truth, which I heard from God (John 8:40). The Unportrayed would never call himself a man; and he who can be killed cannot be undepicted, for one follows from the other and is confirmed by the other. He was put to death in the flesh, but made alive in the spirit, as blessed Peter said (1 Pet. 3:18). What does this mean, if not to say that he is portrayed according to the flesh by the Spirit? He said: He who eats Me will live by Me (John 6:57). And (799) the indescribable could not say that He eats, unless He is a ghost. If we allow this, then we will fall into the error of the Manichaeans, rejecting the great sacrament of piety (cf. 1 Tim. 3:16). For he 1447 said that the Son on the mountain revealed His essence in the visible and invisible, having not two natures, but one. Likewise, those who claim that Christ is indescribable, since they recognize one nature in Him, turn out to be followers of his opinion. For what is indescribable is also incorporeal. On the other hand, with describability, one Face of Christ is not divided into two faces, as some seem to think. For the content of the image and the prototype are not hypostatically separated, but in essence they are different. So the wise Dionysius says: “One is in the other, except for the difference in essence” 1448. [Col. 1604]. Likewise, regarding the Life-giving Cross, no one will say that the cruciform image is something different from its prototype, except for the difference in essence; the example is close and the truth is unquestioning. This is the first evidence mentioned. What's the second one? Sayings of the saints, which do not conclusively, but directly state that our Lord Jesus Christ is portrayed, and if we wanted to present them all here, we would go beyond the scope of greetings. Out of many, choosing two or three, and moreover, those that are more practical, through them we will show the reliability of the others, so that here too what is written will be fulfilled: by the mouth of two or three witnesses, every word will become (Deut. 19:15). Here is the saying of the chief of the apostles Peter, mentioned in the story of the Hieromartyr Pancratius: “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, so that, having seen it, they will believe even more, looking at the appearance of the image, and remember what we preached to them” 1449. How striking these words are! He cried almost like this: “Bring out the icon of the One who covered the heavens with His power, and place it on high as a clear testimony, so that the nations can see (800) what image the Son of God took, not an Angel, or an Archangel, or any other Power, but a slave image like ours, so that, having seen, they would believe even more, since narration in words is not enough, but activity through vision is needed for greater assurance that the Son of God has become Son of Man, and remembered what we preached to him"; so to speak, “this is a monument to you during the birth of childbirth.” History shows that the other apostles did the same in cities and villages, depicting all the events of the incarnation of our Lord Jesus Christ from the beginning, when the Angel said to the Virgin: Rejoice (Luke 1:28), until the time when He ascended. “These images, says [history], they inspired and were revered with fear.” Do you see, most God-loving 1450, that from the beginning the apostles ordained, together with the establishment of sacred icons, to worship them with fear? For to honor undoubtedly means the same thing as to worship. Here are the words of Athanasius, who labored a lot, from his speech in Birita 1451: “Turn the eyes of your mind and look at this new sight.” And a few words later: “...then the Jews, having brought out the icon of our Lord Jesus Christ, said: “As our fathers once abused Him, so we abuse Him.” Then they began to spit in the face of the icon of the Lord and beat it in the face on both sides, that is, the icon [Col. 1608] of the Lord, saying: “What our fathers did with Him, we will do all that with His icon.” And they say: “They mocked Him, and we will do the same.” And they inflicted many insults on the icon of the Lord, which we do not even dare to talk about. Then they say: “We heard that they nailed His hands and feet; we will do the same to Him.” Then they pierced the hands and feet of the icon of the Lord with nails. The demoniacs also say: “We heard that they gave Him vinegar and gall from a sponge to drink; we will do the same to Him”; and they did so, (801) placing a sponge filled with vinegar to the mouth of the icon of the Lord. Again they say: “We have learned that our fathers beat Him on the head with a cane; we will do the same”; and, taking a cane, they hit the Lord on the head. Finally they say: “We know for sure that they pierced His side with a spear; we will not omit anything, but we will add this too.” And having ordered to bring a spear, they forced one of them to take a spear and pierce the side of the icon of the Lord; and when this was done, immediately a great deal of blood and water flowed out of her.” This word is true, wise ones, on the one hand, because signs happen for unbelievers, but not for believers, and on the other, so that we also know that by insulting an icon, its prototype is insulted and, on the contrary, by venerating the icon, it is revered. Here is the saying of Basil the Great in his laudatory Word to the martyr Varlaam: “Let Christ, the hero of the race in competitions, also be depicted in the picture” 1452. And here, Most Serene Ones, is the exact command to erect the icon. For the God-bearing [father] is not talking about painting Christ in the picture of the soul, as some people say idle talk. We have in our hearts not what is written in us, but Christ who lives by faith, as the apostle cries (Eph. 3:17). Moreover, by adding the conjunction “and” he points to the previous words, which are as follows: “... now rise before me, glorious painters of ascetic merits. Add this incomplete image of the military leader with your art. With the flowers of your wisdom, illuminate the crown-bearer whom I vaguely represented! Let me be overcome by your description of the valiant deeds of the martyr. I will be glad to recognize such a victory of your fortress over myself; I’ll look at this more accurately depicted struggle of your hand with fire. I’ll look at this wrestler, more lively than the one depicted in your picture. Let the demons weep, even now struck down among you by the valor of the martyr! Again let the burning and conquering hand be shown to them" 1453. This is what he suggested to portray. Of course, not within us, otherwise, if we allow this, he would not (802) propose to portray the slave first, and then the Master. The words spoken at the very beginning, “Rise now before me, you glorious painters of ascetic merits” [Col. 1609] indicate primarily icon painters, not narrators; as in his laudatory Homily to the Forty Martyrs, he says the following: “... because the valor shown in battles was often depicted by historians and painters, some decorating them with words, and others depicting them in pictures” 1454. The second proof is also completed. What's the third one? The definition of the fathers who gathered in Constantinople after the Sixth Council: “On some sacred icons a lamb is depicted, pointed by the finger of the Forerunner, accepted in the form of grace and prefiguring for us in the law the true Lamb, Christ our God. Honoring the ancient images and shadows devoted to the Church as signs and foreshadowing of truth, we prefer Grace and truth, accepting it as the fulfillment of the Law. For this reason, so that by the art of painting the perfect thing may be presented to the eyes of all, we command from now on the image of the Lamb who takes away the sins of the world (John 1:29), Christ our God, to be represented on icons according to human nature instead of the Old [Testament] lamb, and through this, contemplating the humility of God the Word, we are brought to the memory of His life in the flesh, His suffering and saving death, and thus image of the completed redemption of the world" 1455. Here, together with the icon of Christ, we are talking about the icons of all saints. And, firstly, it is commanded to depict Him instead of the ancient lamb in the same way that they had previously depicted Him and stopped. Then it is explained that His icon is not only venerable, just as the signs and plans in the Law are called venerable, but also venerable, both His icon and every saint; for it is certain that everyone will call what is venerable also venerable. In addition, it is clear that every icon is called by the same name as its prototype, from the words: (803) “a lamb is depicted, indicated by the finger of the Forerunner.” So the divine Gregory of Nyssa says in one place: “Isaac is presented before his father, at the very altar” 1456. Here are the words of the fathers who gathered in Antioch: “...not as another in appearance [we venerate in the icon], but as one and the same Lord in one form; for He, the natural image of the Hypostasis of the Father (Heb. 1:3), and before the incarnation was one incorporeal, and in the flesh is one and the same, not divided into two images and not divided into two glories, but revered as one.” And a few words later: “But just as He is one of two opposite natures and constitutes one Person, so His icon is one and the same Christ; and we do not say that another image appeared to us in the flesh, and another image is on the icon in the likeness of His appearance, but one and the same; for He is not called an image as a body, [Col. 1612] but as incorporeal; this is more clearly expressed by the divine Chrysostom, who calls Him a heavenly image; and from heaven He was not as a body, but as the incorporeal, only-begotten God, who came from heaven, became incarnate and appeared clothed in our body.” And a little later: “Therefore, since the icon relatively represents His very image, we worship Christ Himself, and not a substance artificially inscribed on the icon” 1457. Here is a detailed dogmatic explanation of the fact that, firstly, both, Christ and His icon, have the same appearance; then, that the same Image of the Hypostasis of the Father on the icon, in the likeness of His appearance, appears and is worshiped with indivisible glory. There remains a fourth proof of the ancient custom. Turn your eyes around, most loving of mankind, and look at the universe, how, from the very apostolic sermon, everywhere, on earth and on the sea, in sacred churches, on divine vessels and venerable offerings, it represents the depicted Christ and with its very deeds cries out that Christ reigns over the earth, as (804) David sings: ask of Me, and I will give to You the tongues of Your inheritance and possession Thine are the ends of the earth (Ps. 2:8), and that an idol in the world is nothing, according to the saying of the Apostle (1 Cor. 8:4), and that everything was filled with blessed light at the coming of Him who said: I am light come into the world (John 12:46). What does it seem like? Here He [is presented] as being born in a cave and glorified by the Angels, there carried in the arms of the Mother and receiving worship from the Magi (Matthew 2:11); then as a youth, when He sat among the teachers (Luke 2:46); then to those baptized by the Forerunner (Matthew 3:16); then performing miracles with the apostles, ascending to the Cross (Mark 15:25), dying (Mark 15:37), being buried (Luke 23:53), resurrecting (John 20:9), ascending into heaven (Luke 24:51). Contemplating all this on the icon, as then the apostles themselves, we can rightly say: we saw His glory, glory as the only begotten from the Father, full of grace and truth (John 1:14). This is the faith preached from time immemorial; the holy councils accepted it and all local churches everywhere agree with it, from east and west, and north and sea (Ps. 107:3); We, our humble ones, accept it, pray and duly implore God for your God-loving power. 533. To Peter, [Metropolitan] of Nicaea (II, 200) 1458 Your sacred ear, of course, heard about what happened to our blessed and common father, Metropolitan of Sinad 1459, and your holy soul mourned him in justice; and to this day she has not stopped crying and the grief has not stopped, as if from the dissection of her limbs. But now from us, beloved, learn more precisely, so that [Col. 1613] for us to fulfill our due duty, and for you, having learned in detail what happened to him, to receive some consolation from this story. Oh, how can we bear the deplorable (805) news without tears? The father was healthy and performed the usual acts of his unfeigned love and hospitable friendliness towards his brothers and fathers. For who loved hospitality more than he and served those whom he received? He was not tired of the incessant presence and long stay of visitors, but, on the contrary, he was more upset by their small number and quick departure. Is it necessary for you, who know this well, to give examples of what was said? So he's been at it for a long time, as said. During the feast day of the second week after Pentecost, having risen from the meal, he was overcome by suffering from liquefaction [of the brain], which extended from the head to the back and the members near the back of the head. Alarmed by this, we, humble ones, found him really suffering and explaining the reasons for what had happened. Therefore, we returned home, but the next day, arriving again, we found him still in severe suffering and severe fever, barely able to speak quietly to us and hinting at expressing hopelessness for life in the flesh. What then? On the third day, complete loss of tongue and a little later bitter death. It should be called bitter for us, who have lost a holy husband, but for him it is very sweet, as it served to be resolved and to be with Christ (Phil. 1:23), what could be anything more blessed? So, this blessed man lay (for it is good to describe this too as some wondrous spectacle), venerable in face, angelic in appearance, as if the soul, which had departed to the Lord, left some radiant features on the sacred body with which and in which it served the Holy Trinity. Immediately a multitude of both hermits and cenobitic monks gathered, a great crowd flocked, looking at him as a sacred treasure, or, more precisely, as someone animated and able to speak. Tears were shed by respectable people without noise, and by servants (806) with screams. Thus, with the proper psalmody and prayers of the hierarchs, he was buried in the place where the blessed one was accustomed to serving the Lord, and father was kissed by fathers, confessor by confessors, teacher by teachers, mentor by mentors; Let us also add the following: temperate to those who are temperate, pure to those who love purity, hospitable to those who are hospitable, humble to the humble, being all things to all (1 Cor. 9:22), as much as possible, so that he may gain all or more (cf. 1 Cor. 9:19), imitating the virtues of the apostles. Now we, humble ones, orphanly mourn him, as a true lover of fathers and brothers; and his church, like a small flock, very perplexed and waiting for a shepherd and father, is like chicks who, having lost their parents, often cry and, being abandoned, do not have anyone who could provide them with food, both spiritual and physical. His friends should take care of them as much as possible. What do you say to this, blessed one? Are you attached to your body or do you find it more necessary to leave here? We [before] already knew you to be very tired. But wouldn’t it be better if we, dejected by old age, completely useless in life, rather piling up sins upon sins, left this miserable prison of the flesh, while he and others like him would still move among people, since they are famous both in life and in teaching? Answer this to us, beloved, and let your brother’s spiritual sons, comrades-in-arms and like-minded people finally hear the voice of your consolation. For in this way we can both more easily bring joy to each other and the action of grace and prayer, both in joy and in sorrow. 534. To the monk Simeon 1460 (807) The question proposed by your honesty should receive clarification from you, for you are not one of the uninitiated, but are able to help others. What does light have in common with darkness, says the apostle, or what is the complicity of the faithful with the unfaithful (2 Cor. 6:14-15)? Therefore, if the cup of blessing that we bless, the communion of the Blood of Christ, is and the bread that we break, the communion of the Body of Christ, is (1 Cor. 10:16), then it is clear that both the heretical cup and the bread are communion of the opposite. If this is so, then it is obvious that whoever partakes of what, when he dies, will receive 1461 his share in it. And we should be careful in such cases, with prudence to make offerings (την ἀναφοράν) 1462 so that we do not have to hear: you ask, and do not receive, because you ask wrongly (James 4:3). 535. To the ktitor Philotheus (II, 201) 1463 Although it is impossible for us, dear friends, to talk face to face, we have considerable consolation by communicating through letters. By doing this, your God-loving soul, like your name [shows] 1464, excites our imagination: it seems to see you, as if it contemplates you. Therefore, we, striving to respond to encouragement from [your] goodwill, do not stop writing and are spiritually present with you, rejoicing that we are supported by such a friend, [Col. 1616] whose glory throughout Macedonia is from (808) pious monks and laymen, wearing on their lips the beauty and virtue of your piety. May the Lord grant you to do even more good, to be rich in good deeds, to be gracious and sociable, gaining a good foundation for yourself in the future, so that you may receive eternal life. O most valiant Philotheus, unshakably observe the pledge of faith, constantly adorning yourself with godly deeds. However, enough about this. Your respect again speaks of the presbyter, asking him permission to serve in the priesthood; if what was asked was a human matter, then we would do well to try to satisfy you in everything, wanting to do what is pleasing to you, who has done us much good; but since this subject concerns God and relates to the crime of determining the Divine rules, then forgive me, dearest friend, we cannot pronounce judgment contrary to God and the sacred rules, especially when on a subject completely similar, in former times we sacrificed our whole lives, decided to go into danger, into exile and to death, rather than agree to wickedness and violation of the Gospel of Christ. Neither the one who married adulterers nor the one who married a second wife was allowed by us to serve in the priesthood. For if the sacred rule does not allow the presbyter to feast at the marriage of a second-wed, then even more so it forbids him to officiate at such a wedding. If others think differently, then let them see what they are doing. But we, says the apostle, do not have such a custom, nor do the churches of God (1 Cor. 11:16). So, knowing the danger of the Judgment, do not force our humility. For if we are exposed to danger every day for the word of truth, how can we decide to act contrary to the truth? One should not, sir, do or say anything contrary to the divinely determined rules. We hope that you yourself, seeking only the will of God and the salvation of your soul, will agree with us in what has been said and will pray that we will be even more established in the Divine law and will not decide to transgress God’s commandment and rule in anything. 536. To Abbess Irina (II, 203) 1466 (809) Far from your praise, most honorable of women, are the morals and words of my life. But a soul that is faithful and seeks the Lord usually gives praise to those who do not deserve it, in order to thereby acquire for itself the glory of humility. This is how you seemed to us, sister in the Lord. We, knowing ourselves, cannot even compare ourselves with the last of the present, not only to ascend to such a height as you wrote. However, enough about this. It is necessary to turn the speech to the matter of the presbyter. Mother, we by no means say one thing today and another tomorrow, but our speech is always the same. Which? It is not permissible for a presbyter who is convicted of communicating with heretics, especially if he has signed up, to serve as a priest until the time of the Orthodox Council, at which such matters will be considered and discussed, and only in case of need to baptize, carry out the dead, teach the robes to a monk, bless the Epiphany water, read the Gospel at Matins and teach the Holy Mysteries, already performed by an innocent presbyter; and this, as I said, in case of need, for it is not permissible for him to do the above if there is a priest who has not had communication [with heretics] 1467. This is our opinion. If others think or judge differently, equals or superiors, because the bishop has not issued a law with which it would be necessary for everyone to conform, then they have the power to do what pleases them, and we will remain silent. But we exhort your respect both in a good life and in Orthodoxy to be steadfast, heeding the Apostle who says: let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God (2 Cor. 7:1). You know that (810) no small persecution has been raised during the raging to this day [Col. 1620] heresies, but blood was shed, bodies were tormented, and martyrs were committed. And what kind of suffering was there in prison and imprisonment? Is it necessary to talk about it? Exiles, exiles, robberies, iron shackles, exhaustion by hunger, removal to the desert and everything else that would take a long time to talk about. If this is so, then can this presbyter really go out calmly, receiving an unfading crown of glory? On the contrary, since he is convicted of communicating and signing against Christ, His Mother and all the saints, for through their icons this refers to prototypes, then how does he not consider it great for himself that he still lives and his iniquity is still forgiven, and how does he not avoid touching the above, which is allowed out of love for mankind, and not just so that he can receive perfect permission to serve in the priesthood? Otherwise, everything is lost, martyrdom is in vain, and feats of arms are in vain. But let it not be! A martyr in this confession is a martyr, and one who falls away in this renunciation is an apostate, and everyone who falls must weep to death if he listens to me, the good counselor. 537. To Spafaria Mary (II, 202) 1468 Your respect explains that the Church is a saving refuge, and whoever runs to it, prompted by necessary circumstances, runs as if into the hands of God. Likewise, in the Old Testament it was not allowed to pluck out any of those who were saved in the city of refuge (Numbers 35:6, 12); Moreover, in the New it is not permissible to tear away from the Church those who resort to it. [Col. 1617] For this is an insult to the Divine laws and the Divine altar. Therefore, let your piety understand what a daring act this is. (811) What kind of medicine? Firstly, you need to make it a rule for yourself not to dare to do such a thing in the future, even if everything was overthrown; then, during the whole Pentecost, do not proceed to the Holy Mysteries, every day kneeling ten times and crying out fifty times: “Lord, forgive me for my sin”; “Lord, be merciful to me, a sinner”; also: “Lord, have mercy on me.” You need to read three psalms, especially the sixth, thirty-seventh and fiftieth, and thus, lady, may God forgive you your sin! If possible, then forty pieces of silver should be distributed to the poor. 538. To August Theodosius and Vasily, her son (II, 204) 1469 Having learned from various reliable persons and first of all from the most God-loving Bishop Isaiah and the most venerable abbot of Midice, our venerable fathers, that by the good will of our Most Good God you turned to the way of thinking and the teaching of piety and Orthodoxy, leaving behind your previous error, as not coming from God, but from the opposite side, since your piety also came from a pious root according to your father, for it is known that he was a man, pleasing to God and distinguished by all virtues, we gave thanks to the Lord, who did not allow you to remain in the darkness of heresy, but filled your spiritual eyes 1470 with blessed light to the knowledge that Jesus Christ, the Son of God, having taken our image according to the bounties of His mercy in order to save His creation, which had undergone corruption, is depicted like us, so that (812) He would not lack any of the properties human, remaining indescribable as God, containing in one Person all the paternal properties; That’s why He became a mediator between God and people (see 1 Tim. 2:5), uniting these extremes in Himself and through Himself making us partakers of the Divine nature (see 2 Pet. 1:4). Truly, just as He, being God and equal with the Father, cannot but be indescribable (for the Divinity is limitless, unlimited and incomprehensible), so it is equally impossible that He, being a true man and having become like us in everything, should not be describable, [Col. 1621] for His body is describable, touchable and has color. Without confessing this, the iconoclasts clearly became apostates from Christ, representing the Incarnate One as incorporeal and having become like us, placing Him outside our nature. The world was shaken by this; Christ was rejected through His venerable icon, the Mother of God and each of the saints. For through the acceptance of the icon, the one depicted on it is accepted, just as, on the contrary, through its rejection, he is rejected. Out of this, persecution arose and the venerable patriarch was sent into exile, priests and hierarchs, monks and most pious laymen were exiled and imprisoned, others were scourged and exhausted by hunger, and others were killed. Because of this, those who prefer God to everything here wander in the mountains, caves and abysses of the earth (cf. Heb. 11:38). As a result, churches were destroyed, shrines were desecrated, divine offerings were burned and, in short, everything was filled with outcry and plunder. Such are the works of wickedness, that a tree may be known by its fruit (cf. Luke 6:44). And since, as it is said, Divine grace has embraced you with a good confession, which you confessed before the fathers and for which you are ready to fight by blood (cf. Heb. 12:4), then we, the humble ones, based on this confession, accept you, mistress and mistress, as well as lord and ruler with other noble branches and associate us with the Orthodox side, or, better, with the Church of God, and you, who come (813) to our humility, we worship and enter into communion with you, sending thanks to the Good God, who does great and unsearchable things, who are without number (Job.5:9), who brings from darkness into light and turns from the path of error to the path of piety everyone who from a sincere heart desires to be saved. This is about it. And the fact that the great emperor assigned you the island of Halki for your residence, this greatly saddened not only us, but also many of the fathers, because the whole brotherhood, together with the abbot, was expelled from their ancient monastery and now wanders here and there, and because we turned out to be giving rise to the tongues of the previous slander. However, when you, through our spiritual son Clement, the most reverent abbot, answered that this is how the matter took place under royal authority, we left our grief. But we ask that you, as much as possible, try to alleviate the misfortunes of those who are leaving, for it is written: “Do not give a person a reason to curse you” (Sir. 4:5), and also: Why, says the apostle, is it my freedom to be judged by someone else’s conscience? (1 Cor. 10:29). 539. To the candidate Cassia (II, 205) 1471 A long letter of your dignity and, moreover, [Col. 1624] full of reproaches, now humbled, now rebelling against our insignificance, as if we without analysis and examination accept slander against you and also recklessly pronounce judgments, and, moreover, regarding objects that are very necessary. We, having become accustomed to avoiding such people, show that we listen to their chatter, (814) like children's jokes, and so we speak, pleasing not men, but God, who tests our hearts (1 Thess. 2:4), although we are sinners in other respects. For if the soothsayer Balaam could not answer Balak, the king of the foreigners, against the will of God (see Numbers 23), then how can we, who bear the degree of priesthood and have to give an account on the day of Judgment for the answers to the questions put to us, speak contrary to what is proper? This is how we answered those who asked, not on our own commanding to be this or that, as you did not hesitate to say. What do you want? Is it necessary that we, like merchants, answer everyone to please him? Or so that we rightly rule the word of truth (cf. 2 Tim. 2:15)? So, do not be angry with us, humble ones, inappropriately, neither you yourself, nor the lady sister, nor anyone else who decides to ridicule and blame us. Know that we are not hostile to the ever-memorable military leader, but very favorable, as well as to his wife. But we grieve and rightly complain that you, distinguished by knowledge and devoted to piety, were not led by true love for him at the end. For first of all and above all, it was necessary to take care of what would save his soul, that he should receive communion of the Holy Mysteries, considering everything else as rubbish (cf. Phil. 3:8), so that he would be in communion with the Orthodox, for it is written: “Where I find you, there I will judge you” 1472. This is what we think and say. If others are different, then they are powerful in their words, but we will remain silent. “The Lord knows those who are His”; and: “Let everyone who confesses the name of the Lord depart from unrighteousness,” as it is written (2 Tim. 2:19). 540. To the nun Ipakoya (II, 206) Those who have chosen the monastic life and thus crucified to the world (Gal. 6:14), as having already become above carnal dispositions and circumstances, are not likely to be distressed by the changes that happen to relatives and to grieve over their death. But since we find that even the most saints were touched by the suffering of their brothers and sisters and shed hot tears at their death, we do not consider it strange that we also experienced the same, especially for a brother, and a brother who was distinguished by prudence and nobility and, as it were, replaced his father in caring for you. This sorrow is truly heavy, sister in the Lord, [Col. 1625] and your heart was touched by a blow like a cutting sword. What exactly? You need to open your face. Mister brother [your], they say, has died (cf. John 11:11). The good husband is gone, the eye of the family has gone out, your joy has flown away; the children he gave birth to were orphaned, and you and your sisters were orphaned, not having anything to rest your wavering hand on or where to turn your gaze in difficult circumstances. However, why portray too much of a disaster? Our speech is to a God-loving, prudent, wise, experienced woman, full of divine knowledge, able to admonish others by her example. Draw from the good treasury of your heart (cf. Luke 6:45) spiritual wealth, the medicine of consolation, helping both yourself and your sisters. We know that grief affected them equally, as well as the lady abbess and the entire clan, and even, I would add, the Senate itself. Who wouldn't sigh for him? Who won't shed tears? Sorrow for him also touched us, the humble ones who reason in this way. (816) But having paid attention to the fact that none of those born can not move away from here, and this from the time of our forefather Adam until now, we do not consider what happened at all strange; but it would be wonderful if your God-wise heart bore this with gratitude, presenting yourself, together with the lady abbess, as a model for your sisters and all relatives. Accept everything complacently, according to your custom, with a strong will, as much as possible, encouraging your brother’s house, so that, left without help, he does not fall into the hands of those plotting intrigues in the event of human misfortunes. Take care, as much as possible, of the venerable soul of a good husband; for those who have departed even after death receive help from the living. In general, we are convinced that you will arrange everything well in everything and that your mind will be in control rather than controlled by sorrow and despondency. For this purpose, we sent Brother Athanasius to express our compassion for my husband and regret for your respect; and we wish that he will soon return to us as the good news of your grateful patience. 541. To the patrician Olvian (II, 207) 1473 How should subordinates be punished? George, a God-loving man and famous notary, having brought us greetings from your glorious and noble Excellency, demanded that we mutually send a written greeting, which your blessedness also desires. Obeying this impulse to [fulfill] friendly duties, we are writing this letter; and first, we greet you in a proper manner from us who are humbled, [Col. 1628] accepting with pleasure and extreme pleasure that you wish to hear a voice from us, pitiful and sinful, for this is no small proof of piety that the high in dignity inclines to the voice of the humble (817), especially at the present time, when many turn away from close friends, and not just unknown people; Then we remind you to rule with meekness and govern those under your authority in a godly manner. For if all authority and power are ordained by God, according to the words of the Apostle (Rom. 13:1), then it is obvious that the one in charge and having authority must govern the subject people according to the will of God, either by performing incorruptible judgment in doubtful matters, or by receiving those who come with a favorable and peaceful face, and by giving a favorable reception the courage to explain the needs. For the poor, as they say, cannot bear to be threatened (see Proverbs 13:8). Then you need to lean towards the side of the poor and humble and punish when need requires, but punish not with anger, but calmly, with the goal of correction and a few blows, for cruelty is displeasing to God, but judiciously and as much as is necessary to tame the unbridled and bring about correction, as a father does with his son and a doctor with the sick. And blessed is he who thus governs the people and commands the army. For Moses, the servant of God, who was in charge of the people, and Joshua the captain of the army, and many not only among the kings, but also among the judges 1474 and rulers, both before the Law, and under the Law, and in the time of Grace, those who were rulers and leaders, pleased the Lord, ruling with godliness. In this way we ask and beseech you, our glorious and beloved master, to rule, so that you may be among these saved and worthy of honor. Accept our reminder not as insolence, but as an expression of love, for we love you, who loves God; and the sign of a friend is to say something useful to his beloved, as our humiliating letter showed. May our Good God grant us to come together someday for a personal conversation in order to enjoy the blessings inherent in you, so that what rumor and hearing do not represent, personal conversation will reveal and make us more active in friendly communication, for we learned from the good letter-bearer that your piety is distinguished by considerable virtues, which (818) may the Lord preserve, like the apple of your eye (Ps. 16:8), above all harmful slander, and may He save you in His Heavenly Kingdom! 542. To Anthony, bishop (II, 208) 1475 Your paternal holiness has now made a decent conversion, [Col. 1629] not to us humble ones, no, we recognize ourselves as we are, lagging behind even those who stand at the last degree of virtue, but to all divine fathers and confessors, welcoming us like a good Angel and uniting us all in a union of love. It is a righteous and decent thing for those scattered in different places for the sake of the word of God and the testimony of His only begotten Son, our Lord Jesus Christ, to converse with each other through letters and to have spiritual communication through reminders and not to appear as if dead from speechlessness. For we know that the divine Apostle Paul and similar God-chosen men called out to each other from afar and communicated with each other, proclaiming the Gospel of the Kingdom of God to the whole world; Having set us on this, although boldly speaking, the Holy Spirit exhorts: speak and do not be silent... because I have many people (Acts 18:9-10) here; and in another place: if anyone hesitates, My soul has no pleasure in him (Heb. 10:38). So, the Last Judgment for silence, especially with the real malicious deafness of heretics. Doing this very thing (819) in a manner decent to God, and your holiness, as you wrote, was subjected to many temptations from those who did not want to listen to the holy word, but who rejected the God-written icon of Christ, the Mother of God and any of His servants. Stay, beloved, on the candlestick of the word, according to the commandment of the Gospel, and give light to everyone in the house (Matthew 5:15), so that the simple with their eyes may receive the light, and their adjacent senses will reap the fruits of their inattention. Pray that we too will do the same and reproachfully receive reward for our leadership. We notify you that one of the lamps flew to the Lord, this is His Holiness Metropolitan of Synada 1476, and even before that the famous brothers and fathers Athanasius, Abbot of Pavlopetria 1477, and John, abbot of Chalkite. Heretics think that the confessional society of Christ is shrinking, but they do not know that it is increasing even more, inspired by the zeal of former ascetics and becoming an inspired army. Christ is still sleeping (cf. Mark 4:38), opening the door [of repentance] to some through ineffable goodness, testing the love of others with the crown of patience, and others, like refined gold (cf. Proverbs 8:10), constantly clothing him with the beautiful diadem of His glory. This is from us to you, blessed one. You continue to beg God to bring peace to His Church, destroying all evil and allowing us who remain to come together for a personal conversation, as you have expressed your desire for. 543. To the monk Dionysius (II, 209) 1478 (820) Treated by competent physicians [Col. 1632] have no need for the care of the worst, unless out of love they allow close ones to themselves. So your fraternal respect did something unnecessary, not calming down, having received healing from our most God-loving father and the Archbishop of Dyrrachium 1479, but still requires healing from us, the worst. However, just as love prompted you to write a letter today, so it also prompted us, insignificant and humble 1480, to answer you and unite with each other in loving affection. For even without any necessity, those who have taken upon themselves the same vow and love the same way of thinking must communicate with each other with love. Truly, because of the increase of iniquity, love has dried up in many, as the Lord said (Matthew 24:12). So, let your remedy prescribed by the most holy archbishop be observed exactly. We exhort and remind not to turn back again and not to be carried away into harmful suspicion by one or another sign. For the former is enough, after which we must constantly lament and grieve, weep and sob, that while brethren like us, like eagles, have ascended to the heights by confession, we are held back by the net of heresy; and while they suffer persecution, we remain at home; and while they labor as martyrs, we have become apostates with hand and mouth, if not in heart; and while others are imprisoned and starved, we live in peace. How can you not be moved by this and not cry about it? “How will I be,” says Basil the Great, together with Job, without accepting some kind of sorrow with gratitude? How can I be with any of the saints without spending my life following their footsteps?” 1481. (821) Look, brothers, what horrors, what a distance. What, says the Lord, will it profit a man if he gains the whole world and loses his own soul? (Matthew 16:26). Is this not the voice of the Lord? Let us fear and tremble, and regarding the past we will ask for forgiveness, and in the future we will begin to walk upright, not at all bowing or limping on both knees, according to the Scriptures (see Heb. 12:13), but walking righteously according to the commandments of God, keeping a pure faith, an impeccable life, so that we will not inherit fields and vineyards and fig trees, and other things pertaining to temporary and perishable things. life, but the promised blessings, eternal life, the Kingdom of Heaven. Let no one think or say that for opposite deeds there is a reward that does not agree with them. Peace be with you, brothers in the Lord, have peace among yourself, pray for us sinners 1482, be comforted. 544.To Joseph, abbot of Kerameya (II, 210) 1483 [Col. 1633] Even before the arrival of good Sergius, we heard about your sadness for the blessed metropolitan, most respected brethren; and how much we lamented, I will add, and wept, He who knows the secret knows (cf. Matt. 6:4). For this was your father and ours and a faithful friend, which everyone seeks and rarely finds. Oh, how did the unshakable pillar of the Church fall? How did the light of those in darkness and your nearest lamp go out? The sweet-tongued tongue fell silent, the most prudent mind flew away, the support of faith, the defender of churches, the mellifluous word, the convincing voice (822) and everything beautiful that was sung and known about this man was gone. We have become (I’m not just talking about you, but also about the entire Orthodox community) orphans from previous deprivations. First this blessed father departed; he was followed by another; then another one flew off; almost all the luminaries of the faithful have set and very few remain. The sky laments, being covered with clouds; the Church laments even more now, having lost its stars. However, the Sun of Truth (Mal.4:2) received these stars of 1484, who blissfully ended their lives, and It Itself promised to be with us until the end of the age (Matt.28:20). So, although the present is sad, on the other hand, it is also joyful because of the hope that we have in our fathers defenders before God, looking down upon us with mercy and inclining His goodness toward us. Finally, we need to turn the speech to you. You, brothers, are not a flock left without care. Your good archpastor 1485, the same name as the blessed Apostle Peter, has already enlightened and taught you, during his lifetime he installed an abbot over you, arranged everything necessary and, teaching edifying conversations for a whole year, as if departing daily, perfected each of you; it is desirable that things should not go differently due to the difficulties of the time, but that as he arranged, so both you and they remain; and even if they go the opposite way, you would therefore not betray the truth, but, as he commanded in writing, you would consider everything as rubbish for the sake of Christ (cf. Phil. 3:8) and would not betray faith and truth. As is the superior, so are the subordinates This must be said to all of you, and especially to you, Mr. Abbot, for as is the superior, such are usually the subordinates. We have already once been drawn into communication with heretics, (823) due to attachment to visible things; Let us not, we beg and remind you, [Col. 1636] again for the sake of monasteries, vineyards, olive trees and fig trees, which we, like our fathers, will soon leave (and leave forever) 1486, change our vows and defile ourselves by communicating with non-believers, looking at the bad examples around us. This is not what will come to our aid at the time of death, at the hour of Judgment, but a clear conscience and a blameless life. To this end we exhort you, not wanting you to suffer distress, but as brothers trying to give help to brothers according to the commandment of the commandment. We sympathize and sympathize with Mr. Gregory, our spiritual brother, who is already in venerable old age and such a man as you know him, both in relation to carnal duties and spiritual virtues, that with Christ-like humility he decided [better] to endure everything than to do anything contrary to the decrees of his fathers. May the peace of God be given to you, which He announced to His holy apostles as He ascended into heaven (see John 20:21), as well as mutual love. By this, He says, everyone will know that you are My disciples, if you have love for one another (John 13:35). Be well, Mr. Abbot, and Mr. Gregory, and then each of the following, all taking courage from sorrow and going through, as it were, a new path, your spiritual feat, praying for us, the humble, that we may be in a better state and hold on to salvation (Heb. 6:9). 545. To Euthymius, [Metropolitan] of Sardia (II, 211) 1487 You, blessed one, out of your usual humility, do not cease to praise us, the unworthy; and we know that you are truly both the support of teaching and the pillar of the Church, especially now, when both (824) famous fathers, the glory of the Orthodox, have left us, and you alone remain, like a lamp shining for the oppressed in the city, enlightening many who are blind from lack of light, and leading even more to God, flowing, like some stream, with your honey-flowing teaching. May you still remain for us, most desired one, and not only for us, but for the entire Church, for confirmation and divine joy! We know about the presbyter, about whom you ordered us to explain this way and that, in what condition he was and how he was freed from barbarian captivity, having heard all this from him himself. But this husband does not want and does not consider it necessary to be subject to the rules in our way. You know, revered God, that by the common voice of the confessors who are still on earth and have recently departed to the Lord, it was determined that sacred persons, once convicted of communicating with heretics, should be excommunicated from priestly service precisely until the time of the discretion of the highest Providence. How can we [Col. 1637] violate this rule and, through the adoption of one, extend the law to all those previously excommunicated, and thereby do something contrary to our divine and supreme abbot 1488, and he does not even allow such people to simply bless a common meal, not only to perform some of the most important of the sacred rites, to lead into temptation other of the confessors and create discord among people who strictly observe the rules? Perhaps some hastened their judgment due to the constraining circumstances of the time and the coercion of those who demanded the permission of some of the elders after penance; but we cannot do this without a leader, since we must think that the reason for the excommunication was justified. For otherwise how will the difference be revealed between those who betrayed the truth and those who did not, between those who fought courageously and those who did not want to suffer at all for the good? Where are Christ and beliar, light and darkness (cf. 2 Cor. 6:14–15), if everything is mixed, if there is judgment before the council judgment and peace before peace? This must be avoided, (825) most excellent of fathers, as it seems to us, and also, we can say, in truth. For such a one, this punishment from many is enough, as the apostle says, so that he is not consumed by excessive sorrow (2 Cor. 2:6-7). But he should not be elevated to the level from which he was demoted for a crime until the appropriate time, so that this type of crime will be punished more severely, and it will first become known which method of healing is satisfactory 1489. Although the one who was excommunicated in this way was allowed to do something important in the absence of anyone else innocent, which your perfection also knows about, but since this presbyter, aware of what he had done among the barbarians, how he baptized many there, and claiming that he should be allowed for all this, did not agree to be subjected to what those excommunicated here are subjected to, we left him to do as he pleased, as he himself judged, without allowing or not prohibiting. Be healthy in the Lord, O highly praised one; We and the brethren who are with us most earnestly greet you. 546. To John the Grammar (II, 212) 1490 I confess my gratitude to Holy God that, although it was late, I heard your kind voice; but I cannot say that I am grateful to the one who previously stopped him with hostility. Since your wise reverence, when the sorrow was eliminated, also mentioned the venerable icon of Christ, I can say, beloved, that (826) I found your recently sent letter to be in agreement and not contradictory to my previous letters. According to [Col. 1640] by your predetermined provisions, there is no doubt that every icon is a reflection of something else, that is, a prototype, and if it is necessary to say in grammatical expressions, there is something relative, which is called similar, and demonstrative, and mutually corresponding. Moreover, the icon of Christ must be worshiped not as a substance, but as Christ Himself, for the honoring of the image goes back to the prototype 1491, after the removal of the substance, by the action of the mind, from the image inscribed on it. And God-honoring, as you say, worship must be offered to the Savior Christ both before the incarnation and after the incarnation, both without an icon and through it; and I think none of the sensible people will contradict this right teaching. But you can also use the examples of the sun [in relation to its image] in water and the immaterial triangle, that is, mathematical, in relation to the material. For if we assume that the sun and the triangular image are worthy of veneration before the first was reflected in water, and the second appeared in matter, then it is obvious that even after manifestation there or merging [with matter], both are worthy of veneration. Thus, you have thoroughly shown that our Lord Jesus Christ is worthy of worship (λατρευτόν) and worship (προσκυνεῖσθαι) both before the incarnation and after the incarnation. Thus, most venerable, Christ is undoubtedly venerated, but His venerable icon is not venerated (λατρευτή), just as the sun, by assumption, merged with water, and not the image of the sun, and the material triangle, and not the image of the triangle. Note that among us Christians, one worship of God is offered to the one Holy and Consubstantial Trinity by all creation, visible and invisible. And it cannot be said that the venerable icon of Christ is revered by God. One of two things: either its worship of God is included in the triple worship of God, which is impossible (since it is impossible to make any addition to the Trinity, otherwise It will turn out to be a quaternity); or, if it is not included (827) there, but in itself is truly revered by God, then we allow two venerations of God, and in this case, what else can the pagan iconoclasts think about us, but to conclude from this that we, with pure veneration of God, honor the creation, in addition to the Creator, and are in no way inferior to the Arians in wickedness? So, one must worship (προσκυνητεον) the icon of Christ, but worship God (ου λατρευτεον) not it, but Christ worshiped on it, according to the true teaching of 1492, for the image and the prototype are two objects, and the difference between them is not by hypostasis, but in essence. 547. To Michael, Syncellus of Svyatograd (II, 213) 1493 I am writing to your respect now that, by the will of God, I happened to find a letter carrier; [Col. 1641] and from our very conclusion I intended to do this, and not once, but twice or perhaps several times; for although you are from another country, we wear an image no different from yours. Since we were born of one mother of adoption and have received one image of the true faith, brothers and fellow citizens, having Christ as our Head, of Whom we are Body and individually members (1 Cor. 12:27), then we are obliged to rejoice with each other in favorable circumstances, and to sympathize in sorrowful ones. But how did the flow of time force you, who went to another place, to fall into the snares of the local rulers? What needs to be said to this? Or what does the Holy Scripture say? And a multitude of people led Jehu (2 Kings 9:13); but there for a reign over Israel, and here for a testimony of the truth, so that now what was said will be fulfilled: the word will go out of Zion, and the law of the Lord from Jerusalem (Is. 2:3). (828) [Turn] your mind here, blessed one. Stand courageously, we remind you: glorify God in your body and soul (1 Cor. 6:20). Say also to the divine Paul: for I know that this will serve me for salvation through your prayer and the assistance of the Spirit of Jesus Christ, with my confidence and hope that I will not be put to shame in anything, but with all boldness, now, as always, Christ will be magnified in my body, whether by life or death. For to me is Christ to live, and to die gain (Phil. 1:19–21). Here is a sweet feat, here is a blessed acquisition, through short-term sorrows and embarrassment or scourging and drops of blood, to become a god and achieve God, the truly existing one. to eat like a god and reach God. You remained alone, as we heard, separated in thoughts from those who loved the present age (cf. 2 Tim. 4:10), but you were united with all who hold the word of truth. That’s why the whole host of martyrs wants to accept you, that’s why the army of confessors stretches out their hand to you to take you into the same dwelling. Let us not lag behind, most venerable one, from this beautiful host and let us not disgrace the hope of all, beloved. How much labor have you endured so that your name has become known for your virtue both here and there? Now, as if having climbed the mountain of virtues by confession, you have become visible to the world and shine brighter than the sun, together with word and life to the glory of our Father who is in heaven (cf. Matt. 6:9), placed in an exalted place, exposed to the attacks of a blasphemous tongue, which neither slandered nor lied, trying to deviate you from a high and divine way of thinking. But we know by hearing what you are like by the grace of Christ, possessing the word of life, issuing from your lips a stream of wisdom and contrasting what is due with vain proposals. We, the humble ones, say and testify that on this hierarchical throne both (829) before and now there have been chosen men who, with the knowledge of dogmas, determined and betrayed the opinion and teaching about the honest 1494 icons. [Col. 1644] And if it is necessary to say in the words of the Apostle, when sin increased, grace began to abound (Rom. 5:20). For from here, the iconoclastic heresy, which originated as if from the gates of hell, is here suppressed, and will be even more suppressed by the breath of the Holy Spirit when Christ rebukes this truly evil sea (cf. Matt. 8:26), in which there are many failures in faith, not so much due to the corruption of the mind, but due to fear of the rulers. However, many got rid of the storm, guided by the helm of the Holy Spirit; There are many testimonies and pious writings exposing all error and presenting the beauty of truth to all faithful minds. May your blessedness continue with them, fighting the good fight, finishing your course, keeping the faith, so that you may receive the crown of righteousness (2 Tim. 4:7-8). So be it! 548. To the nun Ipakoe (II, 214) Although we approach the letter with fear, we find it necessary to open our lips to express gratitude and praise to your honor. How long will you not stop, beautiful mother, from exhausting yourself for us? How long will your gifts not cease to be sent here and there? Especially now, when many sorrows befell you, which prompted us to write a letter after we learned what you did with the remains of your blessed brother. They say that you opened a tomb brought from a foreign country, then fell to the remains and took them into your arms, dressing them in other (830) new shrouds, as if the deceased himself. Who was not amazed at your love for your brother? Who, present then, did not shed tears? Who hasn't mourned passionately? Even we, who were far away, were touched by this grief just by hearing it and plunged our hearts into sadness. Oh, bitter news! Oh, sad meeting! What were we and what have we become? They were suddenly orphaned and lost their brother. Perhaps the sun also groaned when it saw what had happened; the moon also cried about what had happened; the stars became confused, as if saddened, and the other elements, so to speak, suffered something similar. So what? Will we remain in this sorrow? Will we be darkened by a cloud of sadness? Will we be as if we were lost? No, sister in the Lord. Our affairs are not without Providence, not without hope, like those of the unenlightened pagans, but in the hands of God, who contains everything, from Whom we and those who gave birth to us received being, from Whom we received breath and life, and that you are elevated to the greatest of virtues, by the vow of virginity. So, we cried enough for our brother. Now is the time of consolation, now is Thanksgiving. Let us put aside our mournful appearance and put on the weapons of generosity. [Col. 1645] We have sent a brother, beautiful in appearance, in his way of thinking, and in his faith, just like before his half-bloods and parents; a little later we will follow them 1495. No one, having been born, will remain unburied. Let us also prepare for the exodus; We will prepare what we need along the way for relocation; Let us edify the sisters by our own behavior, both lamenting at the right time and sending thanks at the appropriate moment. Let us show those who see that God is glorified in us and finds gratitude for what He commands. The Lord has given, the Lord has been taken away: as the Lord willed, so it was (Job 1:21). So I exhort your respect, as my dearest mother and parent or sister: let us raise a voice of praise, (831) show a bright face, teach by deeds that we carry the cross on our shoulders, and died by will, and in everything we obey the divine deeds 1496. If you act in such a wonderful way, you will bring joy to Christ, your immortal Bridegroom, and if you grieve, then, of course, you will sadden Him, as one who loves another more than Him. Do you see where speech has brought you? Besides the fact that you are not an orphan, you are not left without charity, without protection. If God is for us, who can be against us? (Rom.8:31). If He protects, who will resist? So now, sister, I have decided to admonish you. You will do well if you trust the unwise old man, who gives good advice and truly accepts your circumstances as his own, in the proper way. 549. To the monk Methodius (II, 215) As much as your dignity desires to see our humility, rest assured, we desire a personal interview; but since it is written: not from him who wills, nor from him who runs, but from God who has mercy (Rom. 9:16), then this desire must be given to Him and care entrusted to Him; and He will do, when He pleases, the will of those who fear Him (Ps. 144:19). And now we need to answer appropriately the questions proposed by our spiritual brothers Hilarion and Eustratius through your piety. But to make what has been said clearer, let the answer be placed along with each of the proposed questions. (832) Question 1 1497 . Regarding elders who were ordained in Rome, Naples and Longobardia without notice and released: should such people be received and have fellowship with them, eat food together and pray together? Answer. During heresy, of necessity, not everything necessarily happens according to the rules established during peace. So, we see, both the most blessed Athanasius and the most holy [Col. 1648] Eusebius, who both performed ordination of persons not from their region. And now, we see, the same thing is happening under real heresy. So, those mentioned, if not clearly condemned, should not be rejected at all because they were ordained in this way, but should be accepted in compliance with the four sentences 1498. Question 2. Regarding elders ordained in a foreign region, in Sicily: should such ones be received? Answer. This question is similar to the previous one, although it differs from it in relation to place. Obviously, he will have a similar answer. Question 3. Regarding churches desecrated by priests who entered into communion with heresy, and occupied by them: is it possible to enter them for prayer and psalmody 1499? (833) Answer. One should by no means enter such churches for these purposes, for it is written: behold, your house is left to you empty (Matthew 23:38). Truly, as soon as heresy was introduced, the Guardian Angel of those places flew away, according to Basil the Great 1500, and such a house became an ordinary one. “And I will not enter, says the psalmist, into the church of the wicked” (Ps. 25:5). And the apostle says: What compatibility does the church of God have with idols? (2 Cor. 6:16). Question 4. Regarding churches desecrated by the same priests, but not occupied by them: is it possible to sing and pray in them? Answer. One may enter such churches for singing and prayer, provided they are no longer desecrated by heretics, but are occupied by the Orthodox forever. However, in this case, it was decided that the opening of the church should be carried out by a non-seduced bishop or priest, with the recitation of prayer 1501. If this is done, then it is not prohibited to perform the liturgy there. An example is Saint Athanasius, who, when the Emperor Constantius asked him for one favor to provide the Arians with one church in Alexandria for meetings, agreed to this, (834) if he received the same grace, so that in Constantinople the Orthodox could gather in one church occupied by the Arians. Question 5. Regarding the relics of saints: is it possible to enter their tombs and pray and worship them if they are occupied by unclean priests? Answer. The rule does not allow, for the reasons stated above, to enter such tombs, for it is written: why should my freedom be judged by someone else’s conscience? (1 Cor. 10:29); Is it possible to enter 1502 only out of necessity, only to venerate the remains of a saint? Question 6. About those who accepted monasticism [Col. 1649] image from unclean priests: how should such people be received? Answer. It is necessary to accept them when they confess that they have sinned, and will be under penance for some time and then in this way will be sealed by an uncorrupted priest. Question 7. Regarding the monks and clerics who subscribed and had communion with the same heresy: how should such people be received, without penance or with penance? If they promise not to perform sacred acts anymore, then can we impose penance on them? Answer. Obviously with proper penances; for those who have not shown the fruits of repentance, how can they be worthy of joining the Orthodox Body [Church]? It is not reprehensible to assign such penances to you 1503, (835) for it is written: bear one another’s burdens, and in this way fulfill the law of Christ (Gal. 6:2). Question 8. About monks who indifferently communicate with [everyone] they meet, pray and eat food with them: is it possible to admit such people to a common meal and psalmody? Answer. When the apostle commands: to withdraw from every brother who acts disorderly, and not according to the tradition that was received from us (2 Thess. 3:6), then how come you yourself did not have discretion? So, if they abstain from sinful habits, undergoing proper penance, they can be accepted. However, it is necessary to observe who those whom you call “dating” are, are they heretics or clearly reprehensible in life? The apostle speaks about such people: whoever, while calling himself a brother, remains a fornicator, or a covetous person, or an idolater, etc., does not even eat with such a person (1 Cor. 5:11). Question 9. Regarding elders who ate food with heretics once or twice, but did not enter into communion with them, or did not subscribe, or did not serve with them: is it possible to admit such people to the common meal and psalmody, with a seal [of blessing] or without a seal? Answer. Regarding such people, it is necessary to observe: did the priests who ate food eat with heretical priests or with laymen, and did they eat food with well-known or Orthodox-minded people, but having fellowship with heretics? In the case of sacred persons, the court is stricter. But both of them, after proper repentance, can be allowed (836) to communicate in a joint meal and in prayers, and in the press. Question 10. Regarding the laity who have subscribed to the heresy and have fellowship with it: is it possible for Orthodox laity to eat food together with such laity? Answer. Indifference is the cause of evil. I will not separate between the unclean and the clean, says the Scripture (Ezek.22:26). Therefore, if the Orthodox are jealous, then they should not allow such people to [Col. 1652] eating food together, until they first undergo penance for the wicked signature and refuse to communicate with heretics. But since some are defiled by communication with heretics due to embarrassing circumstances, avoiding dangers, they can be allowed to eat food together if they confess that they did it by accident and bring repentance; however, even then it is not indifferent, but with some appropriate conditions that bring benefit to both, and not mental harm. Question 11. Regarding those wishing to be baptized when there is no Orthodox or irreproachable priest: can they be baptized by priests who have fellowship with heretics, or those of whom there has been no notification, especially when death is threatened? Answer. Here the following rule was uttered by confessors, hierarchs and abbots: presbyters removed from the priesthood for communicating with heretics, when there is no priest who has not seduced himself, are allowed to baptize and teach the Holy Mysteries, previously consecrated by an innocent priest; (837) also teach the monastic form, perform prayers at burial, read the Gospel at Matins and bless the Epiphany water due to difficult circumstances, as it is said, so that the peoples do not remain completely unheard of the Gospel and unenlightened. If you like it, then let this rule be observed in those places too. Question 12. Regarding those who have separated and come running in repentance: is it permissible for us to impose penances on such people or accept them? Answer. The above has already explained what can be imposed; It is in vain to repeat the same thing twice. Question 13. If a bishop who has fallen into crime is deposed by the council, and then, after the deposition, ordains a presbyter and this presbyter, having arrived at the monastery, accepts penance from his abbot for a while and after that begins to officiate, then we want to know whether it is possible to accept such a priest if he is innocent? Answer. Since there is obvious absurdity here, you should not even ask about such a crime. For Christ said: a bad tree cannot bear good fruit (Matthew 7:18). Therefore, even if such a person has received penance from any saint, and not just from his abbot, he is not allowed to serve in the priesthood. He is not a priest, and the one who permitted it is not a saint, for in this way all the canonical decrees of 1504 will be overthrown and disappear. [Col. 1653] Question 14. About the presbyters, ordained by the Orthodox, who did not subscribe and had no fellowship, but only ate food with Metropolitan Gregory. (838) Answer. The above offers a judgment on this. So, whether this eating of food took place with Gregory or with any other of the other faiths, whoever tasted it, after proper repentance, is released from guilt not only to eat food together with those who have not seduced themselves, but also to the sacred rite that he was awarded. Measures of penance cannot be definitely prescribed, due to the nature of one’s face and character; it is enough to bear him penance for two or three days of Pentecost. Question 15. About the elders, who were also ordained Orthodox and, out of ignorance, ate food together with the elders who ate it together with the same metropolitan. Answer: It is written: every [sin] committed out of ignorance will be cleansed. Thus, they are not subject to any penance. Question 16. About the Orthodox presbyters, namely Hilarion and Eustratius the monk: do they have the power to assign penances? Answer. It is said above that [they] can be prescribed it. But since the question expresses whether one who does not have the priesthood should assign it in the absence of elders and by faith, then [I will say that] it is not contrary to the rules for a simple monk to assign penances. Question 17. About a monk who accepted a sacred image out of ignorance from a presbyter ordained by a deposed [bishop]. Answer. Elsewhere in 1505 it is said that every sin committed in ignorance will be cleansed. Therefore, one should not turn away from eating food together with this and from anything else similar that promotes harmony and friendship. We have explained this to you, as far as possible, as we are unanimous and our companion. And you carefully tell the brothers who asked. Not everyone has faith (2 Thess. 3:2) and this is not set forth for many, not only because of the foolishness of the wicked, but also because of temptations from those in power. For the many and beautiful parcels that the most pious people sent, may they receive reward from God, and these two baskets [are sent] as a memory of friendship. Be healthy in the Lord, most revered ones, praying also for us sinners, that we may be in a better [condition] and hold on to salvation (Heb. 6:9). 550. To the cleric John (II, 216) 1506 (838) We have received the gift of your love, most sincere friend. [Col. 1656] Regarding the request that you made in order to know the penance if you happen to eat food with heretics, we say that proper repentance for any sin receives forgiveness; but one should not assign penance before sin and thus open the door to sin. So, if you asked: “When I happen to commit fornication, which I do not want, what will be the penance?” then I should answer you to this (because [otherwise] there would be encouragement to sin), but answer like this: “Do not commit sin and do not dash your foot against a stone, either mentally or sensually. When you stumble, then the doctor will bring healing medicine to you, the one who asks and repents.” I wrote this to you with great attention, praying that you, beloved, would be freed from all evil. 551. To the virgin Thomaida (II, 217) 1507 With joy I received the offer of your respect, expressed in the living voice of the highly venerable Mr. Chief Physician 1508, as a kindred and God-loving one. I do not sometimes refuse to learn from a woman what is unknown to me. But I do not think that I did not know the worship of venerable icons, as it should be. So, we, most revered, I will not talk about anything else at this time, we worship the icon of our Lord Jesus Christ as (ώς) our Lord Jesus Christ Himself. But the word “as” (ώς) is an expression of similarity, not exact identity; for otherwise it would not be an icon of Christ, but Christ Himself. However, it is an icon of Christ, and He is revered by worship in His icon and is expressed, as it were, in one another. For Chrysostom says: (840) “I saw an Angel on the icon” 1509; also Gregory the Theologian: “Polemon was inscribed on this picture” 1510. So, Christ in His icon is seen and honored with worship, but in a like manner; and because He is revered by worship and He is venerated by God, one should not yet venerate His icon, otherwise there would be no difference between the icon and its prototype. So, these are two objects according to the difference in their essence, and not according to the similarity of their hypostasis. Moreover, if the Trinity alone deserves to be venerated, then how can an icon also be venerated? Then the Trinity will turn out to be a quaternity, having received an addition, which is wicked. And if the icon of Christ in the proper sense was worthy of veneration, then the two allowed venerations would lead us to the veneration of the creature, like the Arian heresy. But away with unholy judgment! May the Good God preserve you unshakable and unharmed in the Orthodox faith and in the pious life that you chose by vow of virginity to please the Lord! 552. Resolution of various issues (II, 219) 1511 Question 1. Regarding the presbyter, deacon and reader who adhere to the Orthodox way of thinking, but had communication with heretics 1512 out of human fear: is it possible to make an offering for them, or an all-night vigil, or a prayer? (841) Answer. If they remained in communion with heretics until death, then no; and if at the exodus they repented and confessed that they were prompted by fear, and, thirdly, if they partook of the Orthodox Holy Mysteries, then it is permissible to do the above about them. Question 2. About monks and nuns who similarly died in communion with heretics. Answer. Let the above answer be observed in relation to such people, as well as in relation to the laity, men, women and children. This is said about the dead. If anyone of all those mentioned is still alive and repents, casting aside fear from this time on and deciding to suffer for the good, then, if he is a presbyter or deacon, he must be excommunicated from priestly service until the time of the Orthodox Council, and after proper penance, let him partake of the Orthodox Holy Mysteries. [Col. 1661] And the essence of penance consists in non-communion of the Holy Mysteries for such a time or such times as the person imposing the penance appoints; for it is impossible to say about this definitely, because one differs from the other in personality, knowledge, occupation, and age. If it is a monk, or a reader, or a nun, then after performing penance, let Divine Communion be immediately given; the same applies to laymen, men, women, and children. It is obvious that in relation to them [one must make] a distinction, depending on personality, dignity and age, so that even during one Lent of Penance, penance is sufficient for those who accept it. It is clear that the penance of non-communion of the Holy Mysteries is accompanied by prayers, genuflections, and abstinence from food according to the strength of the person undergoing penance. Question 3. About the offering of gifts in male and female monasteries. Answer. It is necessary to bring it if they are alien to communication with heretics. Question 4. About the communion of the Holy Mysteries by monks or nuns themselves. (842) Answer. Those without the priesthood are not allowed to even touch the Divine Offerings 1513, except out of absolute necessity: when there is no presbyter or deacon, you can partake of the Gifts yourself. How? Having laid down the sacred book and spread out a clean linen or sacred cover and with fear put the Gifts there from the hand, after chanting one must accept them with the lips; then the one who has received it in this way must wash his [mouth] with wine. Question 5. Regarding the laity, Orthodox men and women, who receive communion from the Orthodox, but in everything else, out of human fear, mix with heretics: how should people who strictly observe [the rules] behave towards them? Answer. A sacred person, namely: a presbyter and a deacon, a monk and a nun, must refrain from eating food with such people, strictly adhering to [the rules]; [maybe sometimes, ] I don’t know, due to some adaptation to circumstances [, allow this], and, moreover, very rarely. For a layman to eat food together with such people is an indifferent matter, even if it happened that one of them had communication with heresy out of fear, but meanwhile he adheres to the Orthodox way of thinking. However, so that sin does not go unpunished, it is necessary to assign a small penance to those who indifferently treat heretics out of fear. This penance is fifteen genuflections, also prayers: “Lord, forgive me for my sin”; “Lord, be merciful to me, a sinner” (Luke 18:13); “Lord, have mercy on me” from fifty to one hundred. Question 6. Should an Orthodox priest teach the Holy Mysteries to those who sing with heretics but abstain from [Eucharistic] communion with them, to a presbyter, or a deacon, or a layman, or a woman? (843) Answer. As for teaching, let him teach; sacred persons with penance, out of condescension to the fact that in everything else they evade heretics, and for the laity without penance. As for the reader, who abstained for two years [Col. 1664] from communicating with heretics, then he can rightly partake of the Holy Mysteries, even if in other respects he is carried away. However, this was said out of condescension towards the weakness of people, so that we, wanting to make them completely pure, would not imperceptibly expose them to mortal danger. Question 7. Should we sing with those who have no fellowship with heretics, but act indifferently in other respects, or accept offerings from them, or wax candles, or oil? Answer. If these persons are sacred and do not bring to non-believers, then what they bring should be accepted with some penance, and if they are laymen, then it can be accepted without penance; for there must be a difference [between the two] according to the dignity of the priesthood. Question 8. Is it possible to pray for those who ask us, or bless oil, or light candles, or give holy water to drink? Answer. If these are people of other faiths, then no, at least they approached with faith. For what does light have in common with darkness? (2 Cor. 6:14). Question 9. If a monk or nun comes to us for Divine Communion, then what confession should be required of them when their condition is unknown? Answer. Anyone who comes can be allowed to communicate. If his condition is unknown, then one must ask 1514 whether he worships the venerable icon of Christ and the saints, whether he withdraws from communication with heretics and whether he holds any other opinion of other faiths? And when he confesses everything and observes his confession with aversion from all heresy, then he must be taught and have communion with him in the Holy Mysteries. (844) Question 10: Is it permissible for a nun to anoint with sacred oil? Answer. In the complete absence of a priest or monk, he can anoint, if absolutely necessary. Question 11. Is it possible to enter a church occupied by a heretic on the way? Answer. If a church is dealing with a heretic, then one should not enter there for prayer 1515, but perhaps for some other reason. Question 12. Should an unknown Abba who comes to us before the inquiry be called a saint [father] and should prayers be asked from him? Answer. Since now is the time of heresy, without inquiry one should neither say: “Bless you, saints,” nor ask for prayer from him. But a general greeting is not prohibited, according to the rules of St. Basil. Question 13: Should an Orthodox priest pray over a well if it is desecrated? [Col. 1665] Answer. One should pray where there is communication with Orthodox Christians. But one should not go to those who communicate with heretics, for, having become defiled in the soul with their bread, they are also defiled in the body. Question 14. Regarding baptism, when there is no church occupied by the Orthodox, and when we are asked, where should we seal, announce and baptize and what [should be] the parents and recipients? Answer. One should not [if] enter, as stated above, into a church occupied by a heretic; Why not do what was said? But in the absence of a [church], one must [enter] the purest place of the house (845) and there, on a [specially] consecrated altar or table, let the one who is going to perform enlightenment 1516 baptize 1517. Those who do not have contact with heretics must be accepted as recipients, and parents must also not be involved with them. Question 15. There are churches that have two or three aisles, and one of them does not have a throne; Is it possible to perform liturgy there or not? Answer. If such a church is occupied by a known heretic, then even one chapel would not be consecrated; the liturgy should not be celebrated there; if it is occupied by the Orthodox, then let the liturgy be celebrated in a chapel that has not been consecrated [by heretics]. Question 16. Can anyone guard his church so that a heretic does not officiate in it? How long can it be locked and what must be observed regarding it? Answer. It is not our business to resolve this issue; it refers to the bishop who gives permission regarding churches. Question 17. If you meet laymen, men or women, who are heretical due to ignorance or who belong to heresy by birth, is it possible to eat food with them or accept anything from them? Answer. Even if out of malicious intent, even if out of ignorance, they were heretics, it is not permissible to eat food [with them] or accept what they brought; I don’t know when the ignorant, having corrected themselves, will make a promise to be Orthodox. Question 18. About my father: should he be remembered at the liturgy? Answer. Even if it were a father, even a mother, even a brother, even someone else, convicted of communion with heresy to the point of death, he, as stated in the previous chapter, should not be remembered at the liturgy, and unless everyone in his soul can pray for such people and do alms for them. For how can one who during his lifetime had communication with heretics and was buried in such a state, be included in the memorials during the sacred rite (μυσταγωγία) of the Orthodox? No way. I expressed this not legislatively, for this is the work of bishops, but in the form of advice out of love 1518, for there is nothing more necessary than love. (846) If your piety finds it good to arrange something differently, then we cannot say anything to this except [Col. 1668] requests for your holy prayers, since we are sinful people. 553. To the spatharia named Mahara (II, 220) 1519 How beautiful is your honor’s letter, written in native language 1520, shining with the abundant grace of humility and, surprisingly, unexpectedly containing a confession, like some kindly gift! But where does your faith and pious outpouring come from when we are sinners? Or so that we might know who and what kind of piety you are, together with your lord and head, together with your mistresses and sisters, as if it were some kind of meat of God’s table? This letter is so godly, expressing the most beautiful image of your piety! But I am unworthy of your words that you have betrayed yourself to my humility; not to us, but rather to God, surrender yourself. Therefore, we are obliged to rejoice in your good life, and to wish you sacred blessings, and to give only what we can deliver, our simple word, which in communicating now, we ask: on what occasion does your honor require me to speak about Divine Communion, and why have you rarely received communion for so many years? There must be some basis for this. One must receive communion not rarely and not just every day, but with a clear conscience: for whoever eats and drinks unworthily eats and drinks condemnation for himself, (847) without considering the Body of the Lord (1 Cor. 11:29). So, if, observing your condition in this way, you linger with reverence for some time, then this is good, whether it is for a short time or a long time; There is no other limit to this except to approach with a pure heart, as far as possible for a person. If any sin occurs that removes one from communion, then it is obvious that such a person can receive communion when he has fulfilled his penance. And if again he avoids [communion] due to heresy, then this is necessary. For receiving communion from a heretic or someone clearly condemned in life alienates you from God and brings you closer to the devil 1521. Consider, then, [Col. 1669] blessed one, which of the above-mentioned courses of action should you observe over yourself, and thus proceed to the sacraments. Everyone knows that the heresy of adulterers 1522 now dominates in our Church; Therefore, take care of your honest soul with your sisters and the head. You tell me that you are afraid to tell your presbyter not to mention the leader of the heresy; What should I say to you now? I do not justify: if communication through one commemoration produces impurity, then the one commemorating cannot be Orthodox. May the Lord, who raised you to such a degree of piety, Himself preserve you in everything unharmed and perfect in body and soul for every good deed and for every need of life with your spouse and with your most pious sisters; All of you pray to Him for our unworthiness! 554. To Plato, his father (I, 57) 1523 [Col. 1112] Why do you, holy father, command me, the unfortunate one, what is beyond my strength? I need to be enlightened from you, and you yourself want to learn from me, the darkened one? But [you do] this too, setting me an example of humility. I don’t know what to say according to the times, except that God has arranged our affairs well. For if some, out of love for God, leaving the power that belonged to them and fleeing far away, considered themselves blessed in quiet (848) [Col. 1113] life, then how can we, the humble, imprisoned in exile for the law of God, not rejoice in the Lord, considering it His grace and the greatest gift that we have been honored to achieve such a state that many, desiring, did not receive? Stay, my holy father, in the place in which God, and not man, has confined you for a time (for we do not know what the day will give birth (Proverbs 27:1), as Providence commands, one way or another), and glorify the Lord who glorified you with your martyrdom, eating with gratitude and joy your bread, which people thought to offer you with bitterness. Your strength has already become impoverished in old age after the ascetic labors you endured in your youth, by the grace of God in everything. Therefore, I ask and implore: strengthen the decrepit body with food and drink. Do not give up this: solitude, confinement, loneliness, deprivation of interlocutors, infirmity from old age along with illness and concern for us sinners and for others are enough for you. Be content with enduring this, maintaining the purity of your thoughts and soaring the grief of your venerable soul. When there is solitude, then the mind, like water thrown [under upward pressure] from a pipe 1524, can easily ascend from the earthly to the heavenly. The object of desire is to always be with God through impartiality 1525. However, crowns are brought by struggle, as our fathers defined, so that if we, being attacked, stand firm, we receive the glory of victory over the defeated devil. I, possessed by passions, am ashamed to say this to you, my father, but I am forced to do this out of obedience to you. It is a wonderful thing to renounce the bonds of addiction and be embraced by an insatiable love for the Lord. It is a useful thing, my father, to move away from the stench of passions and to smell the fragrance of the Spirit. It is a blessed thing to lament and cry about and there will be joy for those who stand in front of everyone 1526 with the fear of God, which, like fire, when it settles in the soul, drives away the temptations of sin. And how can we not fear Him Whom the angels tremble (849), at whose gaze the creation trembles, before Whom we will all appear naked and open (cf. Heb. 4:13) and will soon receive rewards for what we have done in life? I [Col. 1116] but, unfortunate one, having myself not achieved anything of what I said, with sorrow I ask for the help of your holy prayers, so that the eyes of my soul will be opened to taste true love. Along with my soul, my body is also weak, as you know, and I don’t know what to do. If I make, apparently, a little effort, I lose even what little I have. I found only one consolation, which must be announced to you, my father: I learned from reading and conversations with residents of the eastern regions that those who lead a solitary life need, if possible, to receive Divine Communion every day. So I did and found help in grief, because the mind refrains from passionate movement due to the terrible superiority of this gift. And what could be more important and greater than Divine Communion for the joy and enlightenment of the soul? Having poured wine into a glass cup designated for this purpose and having performed the usual prayers, I, unworthy, partake of this Gift. And explain to me: am I doing well [in this case] or not? Finally. bear your fruits. Blessed are you, my father, and good will come to you (Ps. 127:2); You are the father of many, who raised them to such a degree of virtue that at present they are all in exile for the commandment of the law of the Lord. Pray for everyone, that they may complete their task. 555. To Vasily, the venerable abbot, with all the holy fathers of the honorable monastery of Saint Sava (II, 221) 1527 When the dogmas of piety are held firmly, then it is natural for a lover of turmoil to worry; but when there is a rebellion [against them], as is now especially the case in our Church, then shouldn’t one rebel, sparing nothing, despising not only the long journey and other troubles, but also death itself? This is the reason for sending our most reverend spiritual sons Litoius and Simeon to you, (850) this is the image of their dangerous journey there with hope in God. But, holy fathers, how can I clearly describe to you everything that has been attempted and done here against the Gospel of Christ? The much-weeping Jeremiah in one place of his prophecies says: you have encumbered the shepherds and have not sought the Lord (Jer. 10:21). Here it is even more serious and completely absurd, for those who chose to seek Him for themselves and adhered to His law, as alienated from Him, were anathematized. Which of them is anathema? Although it is terrible to say, it is clear that to Him who said: he who rejects you rejects Me; and he who rejects Me rejects Him who sent Me (Luke 10:16) 1528. What's next? The Council gathers against the Lord's laws and words 1529, and moreover, I will say against the Lord Himself, who said: what God has joined together, let not man separate (Matthew 19:6). And a certain monastic priest of the adulterous Tsar Constantine, contrary to the word of the Lord, when he rejected his wife and brought an adulteress into his house, united and married them, fighting through a prayerful invocation against the One who forbade adultery and threatened him with terrible eternal punishments, he unreasonably resisted and seemed to be zealous in correcting His mistakes. Christ curses the adulterer and proclaims the same blessing to him publicly; He is angry at the unworthy act, but he said that He favors him; He calls the transgressor of His law inglorious and dishonorable through the prophets and apostles; the same one shows him crowned and teaches the highest symbol of the combination of the Immaculate Body and Blood of Christ as pure and unspotted to adulterers. Has anything more absurd than this drama been known since time immemorial? That it was not to Christ, the Pure of the Pure, that this noble one, having made his consent, brought a prayerful invocation, but to Satan, who assists and himself commits such adultery, whom this unholy one called God and Father, and gave victorious crowns to the rebel against Christ, our True God, (851) through the satanic will of those who committed adultery? And having committed this against God, first and then, until death, he cohabited and taught the Divine Gifts to adulterers, although he was removed from the previous [patriarch] in 1530 after the collapse of the adulterous reign. However, what happens from the new primate of 1531 along with fifteen hierarchs at the insistence of the ruling [emperor]? He was again allowed to officiate in the Catholic Church itself in 1532. And since the Lord did not leave our race so much that everyone bowed the knee to Baal (cf. 1 Kings 19:18), some were found, both before and during adultery itself, who firmly relied on the Divine laws. When this became known to those who refused to communicate with both those and others, a general council was convened by royal command. And before the council, guarding and surrounding with military formation those who did not commit lawlessness with them, they took them and put them on an illegal trial. They are anathematized by experts in adultery, they themselves guard them, they expel them, they imprison them tightly in different places, they impose iron shackles on some, and even shackle some with wooden blocks. Such are the vicissitudes of the newly grown Michian heresy. So, they decided that in relation to kings, when they do not want, the Divine laws do not act and do not rule; [committed together] with them 1533 lawlessness and destruction of the Lord's commandments is called oikonomiya. So, they say, it is not allowed to imitate those who, in the present generation, stand up for Divine laws against kings. And therefore, the Forerunner was not called the Forerunner because of Herod’s denunciation, belittling the pinnacle of the saint’s virtue, I will even say rejecting it as unnecessary. About Chrysostom, the lamp of the world, they even dared to openly say and say that he did not do well, being expelled for the widow’s plot, denouncing Eudoxia and thereby bringing confusion into the Church 1534. They allowed each of the hierarchs to act at their own discretion in case of accidental sins, but not as the canon necessarily prescribes, (852) even if [such] were threatened with deposition; and this is considered oikonomia, for they say that it is impossible to accommodate the storage of all the canons. What else is there to talk about and lengthen the speech? They have prepared a vast heresy, overturning the Holy Gospel, destroying the Divine canons, rejecting the teaching of the God-bearing fathers, preparing an anti-Christian apostasy, because they insist that it is not necessary to follow the Gospel of Christ in everything, neither the apostolic commands, nor the paternal decrees, but this way or that way through the evil and rejected act they invented, but in no way economy. For no oikonomia abolishes either them 1535 or the canons, but where something small can be neglected, it is not to destroy the law or the obligatory and entailing deposition of the canon, for this is a sign of apostasy. Having heard about this, holy fathers, have compassion for us, the humble ones who suffer for the common heritage of the faith, and, as far as possible, extend your hand. We know your life in the fire of temptation from the [non-religious] people 1536, and we please your confessional patience, and, without discriminating, we call you martyrs of Christ. But still, try to become the most reverend extinguishers of the fire of evil that has kindled among us 1537. Yes, we ask your fatherly hearts, you are the one-zealous branches of this divine Savva root, among other things, truly ardent and kindled in defense of the faith. For it is known how in previous generations the blessed Savvaites labored in the struggle for the truth. And you are truly [participants] of the same grace and the same Spirit, most revered, do not refuse to demonstrate the same in the current innovation in faith, if possible, so that you will rejoice both God, for whom we are speaking, and the all-blessed Savva along with all the saints. It will be sufficient for what is required, if nothing else, that the adulterous council, which anathematized the saints, be [in turn] anathematized among you, and secondly, that you grant us your sacred prayers for the sake of patience with those who cause us evil and unanimity and peace in the churches of Christ. (853) 556. To the child Gregory 1538 (853) All this speech [accept], beloved brother, as a soldier of Christ, as one imprisoned with me for His Gospel, not without grief (for this is very unreasonable), but also without grieving more than necessary (for this is completely useless). I received two letters, one from our father 1539, and the other from brother Athanasius, and our father truly reproached our humility, but also bowed my unfortunate soul to compassion, and brother Athanasius was so furious against my weakness that if the Lord had not helped me, my soul would have gone to hell (Ps. 93:17). After all, you know that when a person hopes for help from someone and considers him to be like-minded, having the same intention and the same zeal, and during a war he sees a change from him to the opposite, then he undergoes some kind of mortal suffering. This is how the current situation seemed to me, my dear. The second, with heavy, or rather bad news, one after another, is trying to drag my mind and my unfortunate soul into hell, even, as he says, sparing. Both of them insistently say that this is not a heresy 1540, especially with regard to β and γ 1541 (I understand both the speeches and the sentiments of both), and therefore they suggest and pretend that I should revise what I wrote as erroneous, so that, supposedly, being ashamed to correct myself, I would not be excommunicated from the Church by descendants who will find these writings alien to God; Moreover, the first writes that I am angry and frantic, and the second that I am worse than the Kenduklads, and “none of the brothers keeps your words” (secretly reproaching my answers to questions), and that they are divided into many opinions, and many, moreover, from the leading ones, say so, even if no one knows what I wrote, citing unreasonable and strange arguments, as if I contradict myself in my writings, and teaching with all our strength that this is good. Because, (854) he says, [I declare] to all friends and pious, because they call it not heresy, but only a violation of the commandments of God, tramplers of the divine canons and non-sacred: “avoid communication with them in every possible way,” and in addition to what has been said, reproaching other things, which cannot be stated in a letter because of the multitude 1542. So what am I, humble? Having shaken off despondency with the help of Brother Euprepian and having renounced all flesh in intention, looking only to God, for Whom this is for me and through Whom is my utmost help for the weak and inert, I responded by letter as I should, resolving their perplexities and insistence with testimonies from Scripture and the Fathers in eight and a half notebooks. So, seeing that the reason for the disagreement is that they cannot bear the wrath of the ruler of 1543 because of the name of heresy, or some have an inability to accommodate this with their minds, and perhaps the gnawing sting of envy, and being in difficulty on all sides, fearing a schism from ourselves, which would delight the devil and heretics, but [considering] that to agree with them means apostasy from the truth, I, on the advice of my brother, imitating our holy fathers, I came to oikonomia, which, in my opinion, does not contain anything harmful and unacceptable for the law of God. And I will explain what it is. Since I see that you have made such concessions that there has been a break with us, it seems to me good to think like this, in the image of oikonomia. If someone does not tolerate calling it heresy due to the inability of the mind to accommodate, then thinking so is a sign of weakness, even if it is not to the liking of the listener, but in the name one should give in for the sake of unity, while preserving the rest, that is, a complete refusal of communication and any other leniency, for which supposedly friends praise you: but for me, and for those who have made a choice similar to mine, let it be allowed to speak of heresy, as we have believed in the evidence truth, and if opponents, seeing this, slander that we are irreconcilable, let neither side worry. For by silence we establish agreement in matters until God confirms that we know that schism is no easier than heresy, as Chrysostom said. (855) Your letter to us, most reverend among the monks and dearest father to us, shows in a pure way the brilliance of your soul, for it is filled with much sweetness and benevolence and spiritual disposition towards our insignificance. For this, may the Lord grant you the blessings of the Highest Zion and may he be your helper and protector against ethereal enemies, your intercessor and patron, and may he not show difficulties before you, but may he make your entire procession to Him through virtue easy and smooth. Although I wrote to your shrine, I wrote not for the sake of a mutual written response from you, because I judge that it is unworthy for me to receive letters from such men and from such a distance, but for the sake of my disposition, as far as I wanted to show it, I did it and am doing it, because spiritual love not unreasonably forces me to do this. You, my divine and venerable head, and the venerable monks of radiance and height, not only deigned to send me a reply letter, guided by imitation of God, but also with 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 the deeds themselves testify, called himself inferior to me, weak, then what should I, lazy and careless, call myself? 1545 If the lamp of holiness was signed by a sinner, then where will the sinner appear, as the Sacred Word says (cf. Prov. 11:31; 1 Pet. 4:18), and what will he answer? Indeed, even if nothing else had been written in the letter, this alone would have been enough to amaze the recipient and demonstrate the unsurpassed virtue of the one who sent [the letter]. (856) But since this is an ancient custom of those who live piously and is dear to God, to constantly scold and humiliate oneself, like the patriarch Abraham, the righteous Job, the seer of God Moses, the divine Jeremiah, the Godfather David, the apostles and martyrs and the rest of the list of saints who have lived since the ages. We, having ceased to be surprised, will give thanks to the Lord Jesus, who even to this day works together with His Parent (see John 5:17), helping and leading pious souls to the pinnacle of virtues, recreating and changing with that wonderful Davidic change, about which, as it is created, only the unchangeable right hand of the Most High knows (Ps. 77:11); which we, the unfortunate ones, pray to be worthy of, His Holiness Father, although this request is great and exceeds us, or at least to receive forgiveness of sins from the humane God. Let it be the same for you, if in general we sinners should pray for the saints, may you also be granted Divine power and abundant grace in all goodness, mercy in treatment, goodness in morals, communion of [eternally] abiding blessings, achievement of an unperishable life, enlightenment from the Divine Sun, participation in all blessings and the enjoyment of the Kingdom of Heaven. We accepted, as they say, with open arms, the sweet and longed for us work of your most beautiful love in Christ, O beautiful Neophyte, thrice dearest of friends and brothers, and having accepted, read, and reading, we expressed gratitude to the Providence of the Great God, the wisest, and as none of the people can express, who nurtures our affairs for the benefit and guides us, having learned [that you] with With relief you have been saved in goodness and enjoy pure health. For what is more pleasant for us, what is more joyful for us, than to receive such good news from you and about you, who love us as if with your own eyes? But as if through some mirror of your sweetest writing, with the intelligent eyes of the soul, contemplating your love for us, we cleave and become spiritually attached to you even more clearly and firmly (857), and especially holding on to your friendly communication and connection, we cling [to it] like ivy to an oak, or nails to flesh, or polyps to stones. And neither place, nor time, nor anything at all can separate us from your love, in which by working together we have acquired the Lawgiver of love, Christ, the cornerstone (Eph. 2:20), peace and unanimity of the Giver and Father, the one-creating and binding gift of the Spirit. For even if the place physically separated us from each other, the pure and sincere image of friendship spiritually united and bound us even more. For if, so to speak, among those who have been physically combined, to the extent that the sensual reasons for the union are eliminated and suppressed, their love cools and fades, and among those who love according to Christ, the ardent love within the soul flares up to such an extent that the material and visible is extinguished by the burning of complete love and every kind of disposition, completely emptying the treasuries of the heart from within. But may God kindle our love again and again into an even brighter fire. Don’t you ever cease to calm and guide the soul in everything and to console our sweet, pleasant, joyful master. Rest in peace, without yielding to carnal or natural laws, not as a brother who has suffered the same birth pangs as you (for this is common to anyone, to those who live below and to those who are inclined only to the earthly), but for the sake of God Himself, for the sake of the Good Himself, and as a confessor and martyr for the truth, as a defender of piety and a fighter for the faith. May the grace of the Best, most beautiful of brothers, preserve your love for God stronger and above all satanic intrigues and excuses. (858) 559. To some saints in exile As far as we, my most divine lord, are ever larger and successive waves of temptations that arise in fear, so much from the ferocious attacks of whirlwinds and contrary winds they make us more tested, wise and experienced; as sorrows multiply, so the eternal grace of the generous Spirit flows out to us. For as the sufferings of Christ increase in you, so does the consolation (2 Cor. 1:5) that comes from Him also increase, as the Apostle said. As much as this sensual person decays through continuous sorrows, so much so does the one within become renewed from day to day (2 Cor. 4:16), as it is said, and gains strength, as the same apostle again teaches. To the extent that this image, made of dust, weakens, the soul is strengthened against those attacking it and is strengthened by the co-presence and assistance of the Spirit. As much as the struggle for good is given to you beyond measure, so many crowns are woven for you from the crowning right hand of the Highest. As your deeds and struggles increase, the rewards for victory and unfading rewards multiply. To the extent that you are persecuted and constrained in relation to present goods, to the same extent you are elevating yourself towards God, True Beauty, and, approaching future benefits, you are abundant and expanding. And to the extent that you trample on false and trampling glory and do not regard it as anything, you attract true and heavenly [glory] to yourself. And as much as poverty for the sake of God and the need for needs exhausts and humbles you, then in the same way in heavenly treasures and great and inconceivable storehouses of promised (859) blessings they will glorify you, enrich you and satisfy you (cf. 1 Cor. 4:8) and give you such pleasures that it is impossible to even express them. Therefore, it is appropriate for you to be good-natured, have fun, rejoice, sing, play, rejoice, be completely joyful, God-prophesied ruler, because the current circumstances deserve joy, cheerfulness, complacency and vigor, pleasing the heart of spiritual pleasure, for they bring the Kingdom of Heaven, a carefree and limitless life and becoming gods by grace and communion, which is greater and more important, if we talk about Divine gifts; if only we suffer with Him, as Paul says, speaking in Christ, so that we may also be glorified with Him (Rom. 8:17), if we endure, then we will also reign with Him (2 Tim. 2:12). And what ineffable and heavenly mysteries did glorious John loudly proclaim? Beloved! we are now children of God; but it has not yet been revealed what we will be. We only know that when He is revealed, we will be like Him, because we will see Him as He is (1 John 3:2). If we suffer a little now, we will inherit great and ineffable glory in the future. For... the sufferings of this present time are not worth anything in comparison with the glory that will be revealed in us (Rom. 8:18), as we have heard. For, he says, our momentary, light suffering produces eternal glory in an immeasurable abundance, when we look not at what is seen, but at what is unseen: for what is seen is temporary, but what is unseen is eternal (2 Cor. 4:17) and cannot be shaken. Crowns and awards are near, glory is near, the longed-for rest of endless blessings is near. Do not become weak, do not go to sleep even for a short time. After all, the zeal of our enemies, while they gain the upper hand, surrounds you vigilantly. Wait a little longer, a very little time, and the One who comes will come and will not tarry (Heb. 10:37); He will come and will very mercifully reward you with righteous rewards for your abundant sweats; and an inheritance of pure good things will come, which no eye has seen, no ear has heard, and what has not entered the heart of man, what God has prepared for those who love Him (1 Cor. 2:9) with all their souls, (860) will most graciously be delivered to you. Endure (for you are servants of Christ) the current horrors. Yes, I conjure you, hold on, and the presiding patriarchs, the choir of prophets, the thrones of the apostles, the ranks of hierarchs, the army of martyrs, the hosts of saints, the ascetics of the crowd and the rest of the list of the righteous from the ages will undoubtedly receive you into their imperishable homes, who suffered just like them, who went through the same field of feat, who valiantly shed sweat in the same struggles, because we know that salvation is the lot of the one who the end was steadfast in the fight. [However], your excommunication and distance from each other has filled us with considerable despondency, my most honest head. By doing this, you introduce into your soul the cunning and many-sidedness of Satan, for such deeds are the nature and intrigues of that villain. You should not, friends, knowing the sacred words spoken by God, sharpen your tongue against the Creator, for both he who sanctifies and those who are sanctified are all from One (Heb. 2:11). Since you, being possessed by ignorance or wounded by envy, do not accept the worthy servant of Christ Peter, although He now emits His Divine grace through him, as through the apostles, in signs and wonders, but you proclaim him a sorcerer and a wicked man, we cannot remain silent about his impeccable life. For we, having examined his life and faith, did not find him sinning in anything, but rather superior to many ascetics in our times. The brethren who receive him with faith are the most accurate researchers of the holy liturgies and gospel words (861) and the most sacred fellows of the Church of Christ. Those who do not accept what is commanded by us, who are insignificant, do not accept the God-speaking gospel saying, which says clearly: he who believes in Me, the works that I do, he will also do, and greater works than these will he do (John 14:12); such as those who are zealous for bad manners and obsessed with wickedness by guilt, fall under anathema by the apostolic decision and paternal rule. This letter and the next two (508, 509) date from 821–826. Ktitor (κτήτωρ) owner of the estate, also the founder of a church or monastery. The Greek name “Philotheus” (Φιλόθεος) translates as “lover of God.” The subordinate position of the Orthodox Christian, according to the thought of St. Theodore, does not justify his complicity in communication with heretics. Orthodox state power in Byzantium protected the Orthodox, socially subordinate, from forced entry into such communication; similarly, in the Synodal period of the history of the Russian Church, the landowner was punished for inducing his serfs to convert to heterodoxy. Ed. Tantalus in Greek mythology is a king doomed by the gods to eternal torment: standing up to his neck in water and seeing fruits hanging from a tree, Tantalus could not quench his thirst and hunger, as the water left from under his lips, and the branch with the fruits moved away. Ed. See: St. Gregory the Theologian. Sermon 7, 19 // St. Gregory the Theologian. Creations. T. 1. P. 146. Ed. The letter dates from 824–826. Ed. Irina. About her death, see letter 458. Ed. The letter dates from 824–825. This man was blinded on some charge. Ed. Lit.: beautiful eyelashes (καλλιβλίφαρος). Ed. We are talking about the uprising of Thomas the Slav, who called on the Arabs to help him. Ed. The letter dates from 821–826. Ed. The letter dates from 823 to early 824. Maria was the wife of Emperor Constantine VI, who forcibly confined her to a monastery. Later, Mary's daughter Euphrosyne, having become empress, invited her mother to the court. See also note. to letter 31. Ed. Theodota, whom Constantine VI married after the forced tonsure of Mary, his legal wife. Ed. This refers to Mary's daughter Euphrosyne. Ed. In V, M, Sirm. and TFS: “humiliated.” Ed. In TFS: “... let everything with you be done with love. May they prosper in both your abodes, so that you, husbands and wives, may lead blameless and blameless lives.” Ed. It is impossible to determine the time of writing this letter. Ed. See: St. Gregory the Theologian. Homily 40, 17 // St. Gregory the Theologian. Creations. T. 1. P. 469. Ed. See: Gregory the Presbyter. Life of St. Gregory of Nazianzus (PG. T. 35. Col. 248B). Ed. Obviously, this means St. Prophet Elijah. Ed. The letter dates from 821–826. With this letter, the discrepancy in numbering between the editions of Sirmond and Minh begins (see: Fatouros. Pars II. S. 986987). Ed. There is no data to establish the time of writing. Ed. St. Basil the Great. Interpretation of the book of the prophet Isaiah // St. Basil the Great. Creations. T 1. pp. 611–865. – This obviously means pagans. Ed. The letter dates from 824–825. Ed. This letter and the next two (521, 522) date from 821–826. Ed. Written in 824–826. Ed. Named Theodore (see: Fatouros. Pars II. S. 780). Ed. The letter dates from 821–826. The addressee of the letter is Theophan of Kerameya, church writer; was Archbishop of Tauromenia on the island of Sicily. In Sirm. added: “dogmatic, that Christ would not be Christ unless He were describable in our image.” Ed. See: St. Dionysius the Areopagite. On the Church Hierarchy 4, 3. Ed. Neocaesarea Council rule 7th. Ed. In fact, penance (excommunication from Communion for a period of one to two years, according to the 4th rule of Basil the Great) begins after marriage and that is why “the priest, having blessed a bigamous man, must withdraw from the meal and not feast with him. For if a bigamous person is under penance, then what excuse will that elder have who, being present at the feast, approves of such marriages? (Aristin in the commentary on Neokes., 7; see: Rules of the Holy Local Councils with interpretations. M.: “Pilgrim”; “Siberian benediction”, 2000. P. 85). Thus, the second marriage was allowed by the Church, but its recognition depended on the spouses paying subsequent penance (similarly in “Fundamentals of the Social Concept of the Russian Orthodox Church” (2000), chapter X. 3). Ed. Written in 823–826. Ed. See: Homer. Odyssey VI, 136. Ed. In V, M, Sirm. and TFS: “knowledge of God.” Ed. This letter and the next one (529) date from 821–826. Ed. See letter 428. The above-mentioned Plato is most likely not the same person as Rev. Plato. Ed. In TFS: “essentially the Word.” Ed. St. Dionysius the Areopagite. On the Church Hierarchy 4, 3. Ed. See: Aristotle. Categories 1, 1. Ed. St. John Chrysostom on the acts of the VII Ecumenical Council (XIII 68 E Mansi). See also: Rev. John of Damascus. Sermon 3 in defense of holy icons, 122. Ed. See: Opoc VII of the Ecumenical Council of 787. In TFS it is incorrect: “to the being depicted on it.” Ed. Candidate (κανδιδατίσσα) wife of the candidate (court title higher than spafarius). Ed. In TFS: “night and day”. Ed. See: St. Basil the Great. Rules, stated at length, 36 // St. Basil the Great. Creations. T. 2. P. 202. – Ed. Words of the Lord spoken about marriage, Rev. Theodore the Studite also refers to spiritual union. The full quotation from the Gospel of Matthew (Matthew 19:5-6) is as follows: And he said: For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh, so that they are no longer two, but one flesh. So, what God has joined together, let no man separate. Ed. See: St. Basil the Great. Ascetic statutes 21, 3 // St. Basil the Great. Creations. T. 2. P. 360. Ed. The minimum that indicates a person has entered into communion with the Orthodox, according to the author, is his acceptance of penance from an Orthodox cleric even at the hour of death, although, as the Rev. writes. Theodore further, complete evidence of such communication is only the opportunity, after performing penance, to partake of the Body and Blood of the Lord. Ed. See: St. Basil the Great. Creations. T 2. P. 516, note. 2. Ed. Written in 826 on behalf of Orthodox shepherds, whom Emperor Michael II Travl invited to compete with the iconoclasts. The TFS indicates a different time of writing 823. Ed. This refers to the First Ecumenical Council; met in Nicaea in 325 Ed. II Ecumenical Council; met in 381 in Constantinople. Ed. III Ecumenical Council; convened in 431 in Ephesus. Ed. IV Ecumenical Council; met in 451 in Chalcedon regarding the heresy of Monophysitism. Ed. V Ecumenical Council 553; he is also the Second of Constantinople, since he met in Constantinople. Ed. Local Council, meeting in Constantinople in 543. Ed. Proiparktites (προϋπαρκτίται) allowed the pre-existence of human souls before birth in the local visible world. VI Ecumenical Council; gathered in 680–681. in Constantinople regarding the heresy of monothelitism. Ed. VII Ecumenical Council of 787; took place in Nicaea, was convened against iconoclasm. Ed. The quote is not identified. Ed. Wed: St. Gregory of Nyssa. Against Eunomius, IV (PG. T. 45. Col. 669B). Ed. That is, the founder of the Manichaean heresy, Mani (Manes). Ed. In V, N, Sirm. and TFS: “most philanthropic.” Ed. Now Beirut. See: St. Athanasius the Great. The Sermon on the Miracle that occurred in Beirut from the revered and worshiped icon of our Lord and God (The Sermon on the Suffering of the Icon of Our Lord Jesus Christ) (PG. T. 28. Col. 797–812). This work is recognized in science as not belonging to the authorship of St. Afanasia. See also: Rev. Theodore the Studite. Refutation of the Iconoclasts II, 19 // Rev. Theodore the Studite. Creations. T. 2. P. 273. Ed. St. Basil the Great. Conversation 17. On the day of the holy martyr Barlaam, 3 // St. Basil the Great. Creations. T 3. P. 1020. Ed. St. Basil the Great. Conversation 19. On the Day of the Holy Forty Martyrs // St. Basil the Great. Creations. T 3. P. 1029. Ed. Trullo Council rule 82nd. See: St. Gregory of Nyssa. Discourse on the divinity of the Son and the Holy Spirit (PG. T. 46. Col. 572C). Ed. Written in May or June 826 Ed. Rev. Michael the Confessor, Bishop of Sinada. About him see: Rev. Theodore the Studite. Small announcement, 21 // Rev. Theodore the Studite. Creations. T. 2. pp. 61–62. Ed. Written in 821–826. Ed. That is, in communion or Communion. Ed. The Greek name "Philotheus" (Φιλόθεος) means "lover of God." Ed. In V, M, Sirm. and TFS: “thoroughly.” Ed. In this case, Rev. Theodore, as advice, outlines the limits of the service of a cleric who was temporarily (until the council court) excommunicated from the priesthood. All such actions are allowed only if it is impossible to turn to an Orthodox cleric. Ed. The letter dates from April 821, 824. Theodosia, the wife of Emperor Leo the Armenian, and her son Vasily were exiled by Emperor Michael II to a monastery on the island of Halki in the Propontis (Sea of ​​Marmara). In V, Sirm. and TFS: “your souls.” Ed. This letter and the next one (540) were written in 821–826. Ed. See: St. Basil the Great. Creations. T. 2. P. 516. Note. 2. Ed. Approximate time of writing: 823–826. Ed. In V, M there is no: “among the judges”. Ed. Anthony, Bishop of Dyrrachium. Dated May November 826 Ed. Rev. Michael, Bishop of Sinada, died on May 23 (O.S.), 826. Ed. Died on February 22 (Old Style) 826 Ed. The letter dates from approximately May-November 826. Ed. We are talking about Anthony, to whom the previous letter was addressed (542). Ed. In Sirm. and TFS is missing “and the humble.” Ed. See: St. Basil the Great. Moral words 7, 12 (PG. T. 32. Col. 1213C). Ed. In V, M, P, S, Sirm. and TFS we read: “brothers”. Ed. Written September November 826 Ed. in V, M, Sirm. and TFS: “these fathers.” Ed. St. Peter, Metropolitan of Nicaea, died on September 10 or 11 (O.S.) 826 Ed. In P, S, Sirm. and TFS we read: “we will soon leave forever.” Ed. The letter dates from approximately September-November 826. Ed. This means St. Nikephoros, Patriarch of Constantinople. Ed. The rigor of the Rev. Theodore is explained by the general canonical principle of upholding a decision regarding a sinned cleric (in this case through communication with heretics) until consideration at a council court, even if the ban imposed on him before this council is unfounded. Ed. Written in 821–826 See note. to letter 492. Ed. See: St. Basil the Great. About the Holy Spirit 18, 45 // St. Basil the Great. Creations. T 1. P. 135. Ed. In Sirm. and TFS: “as follows from the above.” Ed. This and the next two letters (548, 549) date from 821–826. Sincellus (σύγχελλος) close associate of the patriarch, representing him to the emperor. Svyatogradsky i.e. Jerusalem. Ed. In Sirm. and TFS: “about the sacred.” Ed. In V, P, S, Sirm. and TFS here added: “no one can live and not die.” Ed. In Sirm. and TFS: “commands”. Ed. Numbering of questions is given by F and Sirm. Ed. The permissibility of accepting into communion persons ordained outside their area is based on the emergency of the ecclesiastical situation and can serve as a precedent only in a similar emergency case. In this case, this acceptance extends fully, “subject to the four sentences,” that is, with the ability to receive such persons, communicate, eat together and pray. Ed. In J, “and psalmody” is missing. Ed. See: St. Basil the Great. Letter 238 // St. Basil the Great. Creations. T 2. P. 828. Ed. The condition for performing divine services in a church accepted from heretics is its complete transfer to the Orthodox (compare with the history of the return of renovationist churches during the history of the Russian Orthodox Church after the Great Patriotic War of 1941–1945). Ed. This practice is reflected in the pilgrimage of Orthodox Christians to the relics of saints residing in non-Orthodox or schismatic churches (St. Nicholas of Myra in Bari, Martyr Varvara in Kyiv). Ed. In Sirm. and TFS: “to us.” Ed. In particular, the canonical norm in Ap., 28: “If a bishop, presbyter or deacon, righteously deposed for obvious guilt, dares to touch the ministry once entrusted to him, then he will be completely cut off from the Church” (cf. also: Antioch. 4, 15; Carth. 38, 76). Ed. See answer 15 in this letter. Ed. It is impossible to determine the date the letter was written. Ed. We are talking about Eustratius, to whom letter 264 is addressed. Ed. St. John Chrysostom. Discourse on the Legislator, 6 (PG. T. 56. Col. 407). Ed. St. Gregory the Theologian. Moral poems. 10. On virtue 500–505 // St. Gregory the Theologian. Creations. T 2. P. 109. Ed. In V the inscription: “Chapters proposed by some priest.” The letter was probably written between 821–826. Ed. “Communion” in this case implies not only concelebration (Eucharistic communion), but also any other religious communication between Orthodox Christians and those who do not belong to the Church, prohibited by church rules. Such cases include: acceptance of baptism performed by heretics as valid (Ap. 10, 45, 46); accepting blessings from heretics or Jews (Ap. 65, 70, Laod. 9, 29, 37, 38, 42); marriages between heretics and Orthodox (Laod. 10, 31; IV Sun. 14; Trul. 72). Ed. This prohibition is stated in the rules: I Sun. 18 (“Neither rule nor custom has it been given that those who do not have authority to offer should teach those who offer the Body of Christ”); Trul. 58 (“None of those in the ranks of the laity should teach themselves the Divine Mysteries while there is a bishop, or a presbyter, or a deacon. Anyone who dares to do anything like that, as if he were acting against the order, shall be excommunicated from church communion for one week.”); Laod. 25 (about the prohibition of such actions by lower clergy who do not have the priesthood: “It is not proper for a subdeacon to distribute Bread or bless the Cup”). Ed. Confirmation of ecclesiastical legal capacity for an Orthodox Christian outside the boundaries of his diocese are “letters of peace” (Antioch. 7: “No one should be received from a wandering person without letters of peace”; cf. also Ap. 12, 13; Trul. 17). Expanding the meaning of this norm, Rev. Theodore points out that the oral confession of faith serves as the basis for liturgical communication Ed. This prohibition (Ap. 65) also applies to other places revered by heretics: “Let church people not be allowed to go for prayer or for healing to the cemeteries of all heretics or to the places of martyrdom so called by them” (Laod. 9). Ed. That is, the Sacrament of Baptism. In TFS: “sacred rite.” Ed. The canonical norm (with a general prohibition on baptism in homes and generally outside the church in Trul. 59) allows this with the sanction of the diocesan bishop (Trul. 31). Ed. Characteristic disclaimer by Rev. Theodore about the deliberative nature of the proposed answers, since legislative activity in the Orthodox Church belongs to its episcopate (if necessary, the general reception of the clergy and laity). Ed. The letter dates from 809–811. In the manuscript Vaticanus graecus 633, the inscription reads: “Our venerable father and confessor Theodore, abbot of Studium, letter to Spafaria, whose name is Machara.” Ed. It is not entirely clear what language we are talking about, either a Greek dialect or another language (see: Fatouros. Pars II. S. 846). Ed. In TFS: “betrays the devil.” Ed. Or: “Mikhian heresy.” Ed. The letter dates from between 809 and 811. Ed. In TFS: “dispassionately.” Ed. Omissions in the Greek original. Lavra of St. Sava the Sanctified is located in Palestine, near Jerusalem. The letter dates back to 809–811. The letter and notes were translated by P.K. Dobrotsvetov. Edited translation by D. E. Afinogenov. Ed. Further, in Minya’s “Patrology” and TFS, respectively, the text breaks off and the translation of this letter and subsequent ones continues according to the text of the publication by G. Fatouros. Ed. This refers to a council convened in January 809. Ed. The last expression can also be translated as “in the main cathedral.” Ed. See: George of Alexandria. Life and miracles of St. John Chrysostom, 41. Ed. That is, the Gospel, the Apostle and the Holy Fathers. Ed. Palestine, where the monastery of St. Savva, from the 7th century. was occupied by the Arabs. Ed. Most likely Rev. Theodore praises the Palestinian monks for their ideological struggle against various heresies. At the same time, we are not talking directly about iconoclasm, since there was no Byzantine iconoclasm in the territory captured by the Arabs. Ed. Translation of letter 556 and comments by D. E. Afinogenov. Translation of letters 557–560 and comments by P. K. Dobrotsvetov. Edited translation by D. E. Afinogenov. Ed. Rev. Plato, uncle of Theodore. Per. This refers to the so-called Mikhian heresy, which Theodore attributed to St. Patriarch Nikephoros, who accepted Joseph of Kafarsky into the priesthood, who once married Emperor Constantine VI to his favorite Theodota after the forced tonsure of his legitimate wife Mary. Per. Encrypted designations of high-ranking officials. "Vita", apparently, Patriarch Nikephoros I. Trans. This sentence is characterized by such confusing and inconsistent syntax that the translation can only proceed from the general meaning. Per. Emperor Nikephoros I (803–811). Per. The title of this letter has not been preserved. In Fatouros's edition, the number of this letter is preceded by the heading: “Letters are not authentic.” Ed. Here and below are the names of the letters that have not survived. Ed.