A word of praise in honor of the glorious and holy Apostle of Christ Bartholomew

St. Theodore the Studite is the author of an extensive book of praise (πανηγυρική βίβλος). Only 12 sermons from this collection have survived to this day, including “A Homage in Honor of the Glorious and Holy Apostle of Christ Bartholomew” (8 chapters). The work is a biography of St. Bartholomew, compiled on the basis of church traditions about the life and work of this apostle. The work contains information about his martyrdom and the miraculous transfer of his remains by sea from Armenia, where he held his apostolic ministry, to the city of Lipara in Sicily and about the miracles that took place at his tomb. St. Theodore emphasizes the greatness of St. Bartholomew, comparing him with the supreme apostle Peter in the power of preaching, miracles and martyrdom, and sees a mystical meaning in his position (6th or 7th) in the apostolic duodenum. The speech ends with a prayerful appeal to the Apostle Bartholomew and an appeal to his heavenly intercession for the world, the Church and all people, especially for the residents of the city of Lipara. The PG adds: “Our Reverend Father and Confessor Theodore, Abbot of Studium... etc.” – Ed. It is a great feat (ἀγὼν), and at the same time glory, to compose a speech of praise in honor of any of the saints, for insofar as a witness in general should be greater than the one about whom he testifies, so in this case everyone [composing praise] is weaker than the one who received bliss for his righteous (ἀνεπίληπτον) life 1 . How difficult is it to praise an apostle, and, moreover, one of the most glorious, to praise in such a way as to be elevated to spiritual contemplations and to proclaim with a great voice? For whose broadcast went forth throughout the whole earth, so that the power of his words extended to the ends of the earth (cf. Ps. 18:5), it would be appropriate that his praise should also be heard loudly. And who is capable of this? Who is trustworthy? Who is blessed? For because the divine Bartholomew is neither Peter nor John, he should be praised no less, and perhaps even more should be honored. Do you hear about the true (ὅλως) disciple of Christ and do you not tremble at him who speaks [under this name]? Do you imagine yourself as a witness to the truth and are not amazed at the greatness of what is being sung? If he were only one of many, then even then he would deserve praise more than other servants of God, and is it not because he occupies a middle place in the divine twelve and shines widely among the luminaries of the world? For the twelve itself, like a well-tuned zither, emits an equally harmonious voice of theology from both sides (whether viewed from above or from bottom to top). If you like, this twelve is similar to the annual circle, in which each month brings the same benefit as a whole, although the number and quality of days are different for each. The glorified apostle is not insignificant for us, but even very great by the power of the Spirit; there is a mysterious indication of this (ϑεώρημα) 4 already in the very place he occupied among the apostles in arithmetic counting. For only six of the numbers coming from one is perfect in all its parts, since it is composed (συμπληρούμενος) twice from trinity, three times from two, six times from one 5. 2. The meaning of the number and sequence of the apostles If, according to the calculation of the book of Acts, we place him seventh (Acts 1:13), then he is thus the beginning and head of the second six; from this it follows that he has a resemblance to Peter, the beginning of the first six, so that the beginning turns out to be similar to the end; in the second six he is, as it were, the crown of those being counted behind him. Note that beloved Peter instructs the nations, but Bartholomew also follows the same path. Beautiful are the feet of Peter, who preaches the good news (cf. Rom. 10:15), [Col. 793] but the same (ἐϊσότερα) 6 are the feet of Bartholomew, the great theologian. Peter performs great signs (τερατουργῶν τὰ μεγάλα) 7 , but Bartholomew also performs the same miracles (ϑαυματουργῶν τὰ ῥαγδαῖα) 8 . Peter is crucified, but Bartholomew, enduring suffering, is beheaded. As much as Peter does, so does Bartholomew (ἐνεργεῖ) 9. As many sacraments as Peter strives for, Bartholomew approaches just as many: he ascends the mountain of theology in the same way, lays the foundation of the Church in the same way, displays the same Divine gifts and displays the same in other ways. Therefore, O blessed one, be a generous giver of words for me, make my tongue-tied lips clear. Give me an object for praise of your greatness, not so that you yourself receive anything for yourself from here, since you have in yourself the wealth of bliss, but so that the desire of my primate is fulfilled (ἀφοσιωϑῇ) 11, and I, your most wretched son, can benefit from the prayers of my father, [also] singing your great praise. For it cannot be that one who directs his eyes to the radiance of the sun’s rays remains alien to the light. 3. Apostolic preaching So, each of the apostles, having chosen for themselves a part of the universe for preaching the knowledge of God and dividing the universe among themselves, all together appeared as the true leaders of the believers and were placed over them by the All-King Christ. I have appointed princes throughout the whole earth (Ps. 44:17), says Scripture. Now the glorified one has inherited the Armenian country, from Evilat to Gibeath, surrounded by many nations and cities. Sending him here, the Lord seemed to mysteriously tell him: “Go, My disciple, to preach, go out into battle, go into danger. Take care of My creation, over whom, having compassion, I became human and chose the most shameful death for Myself. I fulfilled the Father’s work, becoming the first witness of the truth; your duty is to fill in what is missing and complete what I left unfinished in imitation of Me. Imitate your Teacher. Be jealous of the sufferings of the Lord: add blood to blood, flesh to flesh; everything that I have endured, you too must endure; show in yourself the features of My face. Let your weapon be philanthropy in relation to those who should be called by the name of “non-human”, meekness in relation to those who will revile you, kindness in relation to murderers; be like a sheep 12 among wolves (cf. Matthew 10:16; Luke 10:3) 13 like a warrior, seasoned with courage.” The apostle did not contradict and did not say to [the Lord]: [Col. 796] “How can a lamb defeat wolves, one - thousands, a wanderer - rich people, a homeless person - nobles, a beggar - kings?” But as a faithful servant, he obeys the command of the Lord and goes to work with joy, carrying nothing with him except one valuable name of Christ, which was for him instead of any weapon. So, what he did upon arrival in the country assigned to him by lot, how much suffering he bravely endured here, a word will tell about this, composed partly on the basis of ancient tradition, partly [based on] considerations of the Gospel sayings. For if he is the light of the world (cf. Matt. 5:14), then it is obvious that he did works of light among the unenlightened; if he is the salt of the earth (cf. Matt. 5:13), then it is obvious that he cleansed foolish peoples through spiritual salt; if he is called a worker (cf. Matthew 9:37–38; Luke 10:2), then, therefore, he cultivated a spiritual field. What is said about everyone is very fair to accept in relation to everyone. Therefore, imagine him, in comparison, not tearing up the earth with an iron plow, but the intelligent fields of a tongue plowing with a plow and bearing the yoke of contemplation and activity; and not sowing anything transitory and corruptible (cf. 1 Cor. 15:42), but throwing the word of faith (cf. Rom. 10:8; 1 Tim. 4:6) 14 into the depths of the heart; Imagine him cultivating the gardens and vineyards of God, which, upon accepting the teaching, immediately become better and the barren ones become fruitful after a while (cf. Luke 13:6–9 ). Think of him sometimes as a doctor who comes in and offers the appropriate life-saving medicines that are needed: restoring sight to the blind, cleansing lepers, driving away fevers, restoring the ability to walk upright to the lame, giving hearing to the deaf and dumb, and generally healing various types of other diseases in harmless ways (cf. Matt. 11:5; Luke 7:22). Imagine him, finally, taking the form of a shepherd and the flock of God, guarding, going ahead of him, calling the sheep (cf. John 10:2-4), caring for, protecting, driving away beasts and hordes of demons, constantly watering those remaining in the flock, leading to the achievement of the full stature of Christ (cf. Eph. 4:13), plucking out spiritual thorns (cf. Matthew 13:22; Heb.6:8), burning up the tares of wickedness (cf. Matthew 13:30), supporting the foundations of dogmas, erecting the walls of doctrine and prudently accomplishing everything else necessary. He is also the builder and manager of the structure of the house not made with hands, that is, the churches of God, erected by spirit and truth (cf. John 4:23–24) and making up the chosen people, zealous for good works. Let us also look at the cities and dwellings that the once powerful deceiver of nations [the devil] kept in unbelief and which are now surrounded by towers of the knowledge of God and easily repel the machinations of opponents; Let's look at the lilies blooming here, at the glowing vines, at the blooming gardens, that is, at the sick, being healed of every disease and every deficiency. These are [Col. 797] so to speak, the offerings and firstfruits of the apostle, such are his exploits, sweat and labors; and he did all this in hunger and thirst, in cold and nakedness, among insults and intrigues, in prison and bonds, 15 in persecution and movement from place to place, from city to city, from spectacle to spectacle, in torment and torture, and finally, under the threat of the sword and death. Those who should have given kindness to their teacher, savior, doctor - instead of this he received suffering from them: they trample him, beat him, inflict wounds, torment him, scratch him. And what don’t they say, what don’t they invent, what don’t they do? What are they not looking for to inflict more acute pain on him, to invent torture? Oh, cruelty! Oh, brutal rage! What reward did those who received their sight, those who received hearing, those who were restored from the bed of illness and strengthened bring to their doctor? Instead of honor - dishonor, instead of blessing - slander; instead of gifts - punishment, instead of a peaceful life - the most bitter fate. They say that after many and unbearable torments, the wicked tore off his skin like some kind of fur, and only then he was buried by his disciples, so that through this the great preacher of God could appear as the patron of believers even after death. For although he moved away from here, he did not stop caring about the murderers, but, like a good shepherd, at all times he saved those who were perishing and attracted those who were evading to himself with miracles. But, of course, nothing can attract a bestial thought and a cruel heart, nothing can raise it when they have plunged into the depths of evil. 6. Finding the relics of the holy martyrs Because what happened next? The wicked are furious against the sacred body of the apostle, they are embittered against his tomb, which was a source of healing: the sick expel the doctor, the blind - the guide, the short-sighted - the giver of light, the shipwrecked - the helmsman, the dying - the giver of life. And how? They throw his coffin into the sea so that no one can receive benefits from him. Such is the passion of envious people that even at the cost of their own destruction they strive to hinder the salvation of others. But He who once exclaimed through David: Thy ways are in the sea, and Thy paths are in many waters, and Thy footprints are not known (Ps. 76:20), and now He has made the sea passable for the tomb. And Peter walked on the waters when the Lord called him (Matthew 14:29); and the divine Bartholomew floated on the waves in the coffin that contained his remains. Oh, miracle! O great deed! Rushing away from the countries of Armenia, the coffin with four other martyrs, who were thrown into the sea and floated on the waters for similar saving miracles, preceded by these four, who seemed to form the retinue of the apostle, turned away on the other side [Col. 800] Sicily, to the island of Lipare 17. The bodies of the martyrs were solemnly greeted as a result of a revelation to the local bishop, His Holiness Agathon. Who ever heard of such a miracle? Amazing miracle! For, perhaps, having received its name from here [Λιπάρις], this island prayed earnestly (λιπαρεῖ), probably speaking in its heart the following words: “Come to me, the poor, rich treasure of the All-Holy Spirit; come to me, deprived of reward, valuable margarita; come to me, who humbly asks, lawlessly rejected by others. Dwell with me, and I will increase in number; Guard my cities and I will increase in number; give me your name (cf. Is. 4:1) - and I will be glorified everywhere; others have rejected you, but I, darkened, desire your light; others have enjoyed the living words of your meal, but I, like a dog, strongly desire to be nourished by the crumbs of your remains (cf. Mark 15:27).” After this, he sent back the remaining martyrs, like some of his spearmen, namely: Papinus - to the Sicilian city of Mila, another, Lucian - to Messina, the remaining two - to the shores of Calabria: Gregory - to the city of Colimna, Acacius - to Cala, so that each of them in his own city would be the protector of the inhabitants; there they are still glorified to this day due to the benefits they provide to people. Bartholomew himself, like a certain king changing his resting place, rushed to the city that called him, was solemnly greeted with many lamps, incense and chants, and was received with joy by all the local residents. But the coffin did not go further: they tried to lift it and carry it, but it was motionless. Sadness gave way to joy. The people are perplexed. But the tested thing happened: the Lord is near to all who call on Him (Ps. 145:18). Transported by two clean heifers, the coffin was laid where the sacred church was then built, and together a great miracle took place. Namely, since Mount Vulcan, adjacent to the island itself, was harmful to the plantings, then, invisibly and as if pulled together by someone’s hand, it moved seven furlongs into the sea; This is evidenced to this day by the movement of water [between the island and Vulcan], similar to the flow of a river. How many then and what miracles the apostle performed and still does for those who with faith resort to him in various illnesses and infirmities, we will not talk about this for the sake of the vastness of the story, and for you, the listeners, this, of course, is not incredible, because one miracle is a guarantee of the reliability of all the others. But let us call like this: Rejoice, [Col. 801] blessed of the blessed, most blessed 18 Bartholomew! Rejoice, godlike radiance of the beautiful Teacher! Rejoice, divine adornment of the Holy Church! Rejoice, euphonious organ of spiritual chants! Rejoice, wide living rod bearing sweet fruits and planted by the Heavenly Father (cf. John 15:1–2, 5)! Rejoice, worthy servant of the Lord of all! Rejoice, worthy friend of the heavenly Bridegroom (cf. John 3:29)! Rejoice, fountain of wisdom and abundant river of the spiritual garden (cf. Gen. 2:10)! Rejoice, skilled fisherman of words (cf. Matt. 4:19) 19! Rejoice, God-powerful conqueror of the devil who deceives the world! Rejoice, most skillful rhetorician of true wisdom! Rejoice, multi-luminous dawn of theology, illuminating the world! Rejoice, epiphany and fiery pillar (cf. Ex. 13:21) of Orthodoxy! Rejoice, you who walked across the sea from east to west! Rejoice, brightest sun of the universe! Rejoice, most abundant lips of divine wisdom! Rejoice, ever-flowing source of healing! Rejoice, most terrible demon driver! Rejoice, much-desired adornment of Armenia! Rejoice, most pleasant and much-worshipped glory of Lipara! Rejoice, you who sanctify the sea for travelers! Rejoice, you who stained the earth with your holy blood! Rejoice, you who filled the air with the fragrance of your sacred and divine speeches! Rejoice, you who have ascended to heaven and shine among the faces of the celestials in the unapproachable light of glory in endless joy! From there look down upon us with mercy; from there bless those who please you. From there, pacify the universe: let the priests be clothed with righteousness and holiness; Let the kings arm themselves against the barbarians with Orthodoxy and doing good; Let the monks keep their life pure as angels; Let husbands and wives keep the law set before them; fathers and children, masters and slaves, bosses and subordinates, those who lend money and debtors, money changers and customers - show everyone your good will towards their common good and guide them so that this pleases God. Protect everyone, especially the inhabitants of the beautiful Lipara, the shepherd and flock who erected a holy church in your honor, and [me] who glorifies you with this, albeit very meager, speech in Christ our Lord, to whom belongs all glory, honor and worship with the Almighty Father and the Holy and Life-giving Spirit, now and ever and unto the ages of ages. Amen. Dark place. From Anastasius the Librarian: “But that witness is worthy of greater honor, for [depicting] whose bliss no word is enough” (note in Min’s “Patrology”: PG. T. 99. Col. 791). – Ed. Ἐννοεῖς. Codex Graecus Vaticanus: εὐποιεῖς (“to do good”). In Anastasius: sensu capis (“you grasp with your mind”), which implies ἐννοεῖς (note in Minh’s “Patrology”: PG. T. 99. Col. 791). – Ed. This refers to the sequence of the twelve apostles according to the Synoptic Gospels (Matthew 10:2–3; Mark 3:16–19; Luke 6:14), where Bartholomew is the sixth. – Ed. In Minya’s “Patrology” a note is given: “Surprisingly, Anastasius understands the word ϑεώρημα as “God’s words”” (PG. T. 99. Col. 792). The expression Dei verba corresponds exactly to the Greek ϑεοῦ ῥῆμα (“God’s words”); It is obvious that the version of the text that Anastasius the Librarian had in his possession contained precisely this reading, which was the result of a copyist’s error. The criterion lectio difficilior (“easier reading”) may imply the opposite situation: replacing ϑεοῦ ῥῆμα with a more understandable ϑεώρημα; however, the context speaks in favor of the originality of ϑεώρημα. – Ed. In TFS: “composed of shares - halves [trinity], thirds [twos] and sixths [units].” – Ed. Anastasius the Librarian translated it as aeque jucundi (also beautiful), which suggests the original reading ἡδύτερα (note PG. T. 99. Col. 793–794). – Ed. In TFS: “worked great miracles.” – Ed. In TFS: “performs the same signs.” Lit.: creates indomitable miracles. – Ed. In TFS: “As much as Peter does, so does Bartholomew.” – Ed. The Vatican Code reads: “be... a ruler (ἔφορος) in the word.” Minya's "Patrology" adopts the reading εὔφορος (fruitful [in the word]) following Anastasius, who translated it as ferax (note PG. T. 99. Col. 793). This reading is more difficult to translate into literature; in TFS a rather successful solution was found: “generous of words,” i.e. εὔφορος is understood in the meaning of “bearing fruit to give them to me,” “bearing fruit for me.” – Ed. The verb ἀφοσιόω (to perform sacred duties, to purify with propitiatory rites) introduces the meaning of religious duty, further emphasizing the sacredness of the relationship between teacher and student. – Ed. Identical phrases of the two evangelists (ἀποστέλλω ὑμᾶς ὡς... ἐν μέσῳ λύκων) differ only in the name “sheep” (πρόβατα) in Matthew, “lambs” (ἄρνες) in Luke. Rev. Theodore follows the version of the Evangelist Matthew. – Ed. In Romans: ῥῆμα τῆς πίστεως; in 1 Tim.: λόγοι τῆς πίστεως; at Rev. Theodora: τῆς πίστεως λόγος. Apparently, Rev. Theodore still makes an allusion to Romans 10:8, since the concept of “word of faith” here receives additional semantic emphasis. – Ed. The Apostle Paul described his suffering for Christ in similar terms (1 Cor. 4:11; 2 Cor. 11:23–27); Obviously, these are the words that Rev. means. Theodore. – Ed. In TFS: “driver”. – Ed. This story is told by St. Gregory of Tours (538, or 539–593, or 594) in the First Book of “On the Miracles of the Martyrs” I, 33. – Ed. In TFS: “beloved.” – Ed. See also Mark 1:17. – Ed.