[Col. 804] X. Our venerable father and confessor Theodore, abbot of Studium, funeral homily in honor of Plato, his spiritual father

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 “[Col. 804] X. Our venerable father and confessor Theodore, abbot of Studium, funeral homily in honor of Plato, his spiritual father” (45 chapters). The text is at the same time a panegyric, an edification for the monastic brethren and a valuable historical source about the events of the Byzantine Empire at the end of the 8th - beginning of the 9th centuries. St. Theodore describes the life path of his spiritual father, St. Plato, starting with his noble origin, successful secular career (notary for the royal treasury) and early orphanhood. Under the influence of the Divine call (partially caused by a terrible epidemic, which the author interprets as God's punishment for iconoclasm), St. Plato renounces worldly goods, distributes property and takes monasticism in the Monastery of Symbols in Bithynia under the leadership of Elder Theoktistus. The central place in the narrative is occupied by the strict monastic work of the saint: deepest humility (manifested even in accepting reproaches and physical punishment), unconditional obedience, extreme asceticism (in food, clothing, sleep), unceasing prayer and diligent manual labor (copying books). St. Theodore the Studite also uses this word to criticize the “false monasticism” of his time, emphasizing the importance of true renunciation of the world, renunciation of property and power in monasteries, as well as the inadmissibility of women (even slaves) in men’s monasteries, which St. Plato reformed Sakkudion in his monastery. Particular attention is paid to the role of St. Plato in key church conflicts. He acts as an unwavering defender of Christianity during the period of iconoclasm, participating in the VII Ecumenical Council (787). However, the pinnacle of his confession is the courageous denunciation of Emperor Constantine VI for his adulterous marriage, which leads to many years of persecution, imprisonment, exile and torture for the saint. Plato and his students (including St. Theodore). The author compares his spiritual father with the prophet John the Baptist in his zeal for the Divine law. The word ends with a description of the last years of the life of St. Plato, his return from exile, his humble renunciation of the abbess (transferred to St. Theodore), his last illness and pious death at the age of 79. The author expresses deep personal sorrow for the loss of his spiritual father and mentor, offering a prayer for his intercession. The work serves as a living testimony to the steadfastness of faith, the ascetic ideal and the struggle for the purity of the Church in a difficult historical period. Contents Preface 1 2 Chapter 1. Birth, upbringing, removal to Bithynia 3 4 5 6 7 8 Chapter 2. Monastic life. Exercise in virtues 9. Criticism of false monasticism. Renunciation and obedience 10 11 12 13 14. Silence, legal and illegal Chapter 3. The Monk Plato becomes the head of the monastery. Fleees to Constantinople 15 16 17 19 Chapter 4. Plato becomes abbot of the Sakkudion monastery and takes part in the Council on the veneration of holy icons 21 22 23. The presence of women in monasteries 24 25 Chapter 5. [Col. 829] About what Plato suffered for condemning the adulterous marriage of Constantine and Theodota 26 27 28. [Col. 832] 29 30 31 Chapter 6. Plato’s imprisonment in Constantinople; strict attitude of Patriarch Nicephorus towards him 32. Confession - trust - obedience 33 34 35 36 37 38. The invincible laws of God 39 40 Chapter 7. The last illness of the Monk Plato and his pious death 41 42 43 44 45 Rhetors and sophists, when they begin to write, usually make every effort not to comprehend the truth, but to be as brilliant as possible in finishing their expressions, rounding out their speech, and thus making their story sublime, for the delight of their listeners. They charm with beautiful words and seduce with comparisons, caring little about the truth, like hunters of glory and slaves of people-pleasing. Those who love the truth [take care to] speak about the real and clarify the true, even if their word is ungraceful and ineloquent, since they love the grace of truth and avoid hiding behind phrases as veils, which is a sign of true wisdom. So I will praise my father, although I am weak in mind, and in word, and in spirit, - not because I desire praise from him, for what pleasure can this bring to someone who here did not rejoice in anything and who has now already achieved a premium reward, which, having received, everyone despises here, since there is nothing permanent and blissful in earthly things, but everything passes like a shadow and withers like a spring flower? Moreover, if, while still on earth, he considered himself unworthy to be called a simple monk - which was a sign of his highest humility and the advantage of his holy soul - then how, having departed from here and now being among the immaculate, where there is no desire for glory, will he seek it through our praise? But if anyone, then it is me who is very fair to praise him both for everything else and for this - whatever he is - gift of speech, which I acquired thanks to his labors and care and which I must bring to my father as some kind of reciprocal gift. Of course, I know that the glory of the father passes to the son, according to the word of the wise: glory to a man comes from the honor of his father (Sir.3:11). But I do not think about glory, for even then I know that if someone has acquired honor for himself and his house, then he becomes even more glorious by receiving glory from his father; if he does not have his own glory and honor, then his father’s honor does not bring him any benefit, as in this case to me. But it is not permissible to keep his virtuous life under the cover of silence, like some kind of constantly burning lamp, but it must be kept in the candlestick so that it shines, I dare say, not on one or another, but on the whole Church of God (cf. Matt. 5:15). So, since the story [about Saint Plato] is both useful for us and necessary, combining the true with [Col. 805] useful, then let’s proceed to praise, starting with where it’s most decent to start. Chapter 1. Birth, upbringing, removal to Bithynia The parents of Blessed Plato were Sergius and Euphemia, whose family was famous and whose life was no less glorious. They were distinguished by excellent morals and their care for the household increased their fortune more than many, which is why they aroused surprise on the part of their relatives. But above other praises for them there is the gift of happiness. For they gave birth to one who is now praised as some wonderful branch, and then to two daughters, also not inglorious, about whom they tell a lot of good things and of whom one shone in worldly life, and the other, our mother, shone in the monastic rank. But at that time (when their children were small) heavenly wrath broke out (the subject forces us to talk about this too), which brought the greatest mortality among the people, which raged not only in some villages and cities, but moved from one place to another, like the Egyptian execution (cf. Ex. 7: 14–11: 6; 12: 29–30), and especially struck Byzantium. At this time, the ever-memorable [Plato’s parents] also ended their lives. Perhaps it is quite timely and useful to tell what kind of death it was: a story about this can fill the souls of those who prudently listen to it with saving fear. On the clothes of each of the sick, an outline of a life-giving cross suddenly appeared in oil paint, as if made by the hand of an artist or, better yet, by the hand of God from above. The one who received this sign screamed, and death immediately came to him. It happened that on the same day both the one who buried the dead man and the buried one both lay down in the same grave, that four [corpses] were laid on one pack animal; treasures of pitiful corpses were continually transported to burial places; Sobs and pitiful lamentations were heard from all sides. The porters were exhausted, there were not enough grave diggers, houses were boarded up, neighborhoods 1 (ῥεγεῶνες) 2 were empty, cemeteries were overflowing, within two months the crowded, populous city was turned into an almost uninhabited desert. It was in the days of the wicked king Constantine 3, by whom the icon of Christ was dishonored: it was called the cursed seducer of people [Col. 808] idol of error. Or, better, Christ our God Himself was dishonored by him, for the honor (τιμὴ) of the icon goes back to the prototype (τὸ πρωτότυπον), as the divine Basil says 4. Such a disaster for the lawless, one might say, is the most just scourge of God, making wise to turn from our immeasurable evil and, in the wrath of God, showing the way to salvation to those who humbly accept instruction. But I must speak to my father. So, he was left an orphan when he was still a boy. He was taken in by one of his relatives. When he reached adolescence, the strength of his youth immediately, like some young shoot growing straight, blossomed into a beautiful mind, which is rarely found in orphans deprived of educators like parents. The fruit of his own labors and diligence was his study of the notary's business, 5 which he comprehended to such perfection that it could hardly be accessible to anyone even with parental care about it. Therefore, he helped his uncle, who was then in charge of the royal treasury. And he was so skilled in this matter that his uncle only bore the name of the boss, but he did the work. And as a result of this, he was respected by the royal treasurers, enjoyed the love of his superiors, and was even known to the king himself. At the same time, he did not indulge in the unbridled impulses of youth, as a free and frivolous person would have done in his place; but, as an excellent tamer of himself, he moved away from the society of unreasonable people and clung to the well-bred, entering into communication with the more noble, but not with the less honest, and had unity with the elder in age, and not with the younger, he led friendship, and, as it were, imperceptibly moved from external honors to the high nobility of the soul. He did not take part in meetings or feasts of friendship, as is usually the case with young men; He did not kill his soul by playing dice and drunkenness, like frivolous people, but went about his business with great zeal and through this accumulated such wealth for himself that he had another fortune of his own, in addition to his father’s very rich inheritance. This could not have happened if he had not shown independence in everything, which adorned him, a lover of everything beautiful, and modesty, illuminated him, a pleasant person, with prudence, forcing him to protect himself from youthful passions, to which those who indulge not only do not acquire what is necessary for life, but also usually lose the available means. What's next? He was so prudent and skillful in the conduct of everyday affairs (this is liked by worldly people and revered by those who look for grooms for their daughters) that he was on all sides [Col. 809] advised to enter into married life with a very noble or rich bride. But the divine love that he kindled in himself through better reasoning did not allow him to wallow in the mud of everyday life. For he preferred readings to games, churches to theaters, monasteries to meetings of shameless people, and, what is most commendable of all, he confided his secret thoughts, desires and deeds to one of the abbots: this revealed in him love for God and filled those who accepted his confession with surprise at such perfection 6 . Thus, raising the eyes of the mind to contemplate the invisible and inflamed with love for it, he extinguishes in himself every earthly desire and acts like the divine Anthony. For having sold all the wealth he had acquired and inherited from his father and distributed it to the poor, also freeing his slaves and leaving only a little to his two younger brothers, he left the world with the readiness of Abraham (cf. Gen. 12:1, 4; Heb. 11:8) and did not labor in the nearest places, but withdrew very far, to the boundaries of Olympus, to a place and to a husband that were indicated to him by one of the city archimandrites: he chose the monastery of Symbols for his exploits, and his leader was the husband Theoktistus, whose life was beautiful, his family was famous, and his death was righteous. But here it seems to me worthy of mention what it was like to remove Plato [from the fatherland], for the story of this contains for those listening a remedy against worldly sadness. He left his fatherland with one of his favorite slaves. Having reached the place called the Royal (Βασιλεῖς), and entering a cave, he ordered his companion to cut his hair, then put on black clothes, like some kind of purple. And what a sight it was when one had to return home with worldly clothes (this one, as it should, fell on his knees before him with tears, since he was deprived of his master), and the other remained alone with God only, for whose sake he had undertaken everything. Such is divine love, seducing the lover in every possible way and attracting his fiery desire only to itself. Chapter 2. Monastic life. Exercise in virtues 9. Criticism of false monasticism. Renunciation and Obedience When he came to the elected leader, he was asked by him who he was, where he came from and for what purpose, and he gave clear answers to each of these questions. And after he mentioned his fatherland, his origin, his upbringing, the elder said: “You will not be able to endure monastic labor in this very harsh [Col. 812] for the life of the country.” The warrior of Christ responded to this: “My father, I give everything to you - mind, will, and flesh: do as you want with your servant, obedient to you in everything.” What an expression of amazing intention! What an offer of even more amazing obedience! The first is surprising because in his most flourishing age, with the course of worldly affairs favorable to him, with more beautiful hopes, in view of wealth, glory that attracted him, the pleasures of the flesh and with complete independence, he had an all-conquering love for God. The second is more surprising because he offered obedience, judging in the best way, not as many do now, hypocritically, or, better said, without renouncing the world at all, but as required by the true Word. For those, I don’t know why, forget about what the Lord says: Therefore, anyone from you who does not renounce all that he has cannot be My disciple (Luke 14:33); and in another place: sell everything you have and give it to the poor, and have treasure in heaven, and come after Me (Luke 18:22). Forgetting this, they build themselves churches and monasteries; then, having taken a vow, they rule here and rule over their own, acquiring slaves and all kinds of property for themselves. Yesterday those who only took a vow now act like experienced abbots; Yesterday those who did not know how to manage themselves with reasoning, now recklessly begin to lead others; It was not virtue that brought them leadership, but the use of their own property. Those who for many years should have learned to obey well, immediately ascend to the height of control and, before they have experienced the temptations of the first, expose themselves to the danger of the second, making the monks subordinate to them the same as themselves. Plato, after he made a vow of renunciation, showed sincere obedience, and the second was preceded by the first, like lightning to thunder, like dawn to the sun, for whoever renounced in the best way, of course, shows obedience in the best way; and whoever is imperfect in one respect will, of course, be lame in another. There are many different feats of virtue: improvement in abstinence, sobriety in vigils, shedding tears, vigor in prayer, the burden of sleeping on bare ground, poverty in clothing, handicrafts, frequent kneeling, thinking about death, singing psalmody, constancy in standing. But of these, nothing is required from the novice to such an extent as the feat of confession and the work of obedience, through which the soul is illuminated and the will is mortified and the complete unity of the spiritually born [novice] with the giving birth [elder] occurs. Whoever does not prefer this to everything else remains incapable of obedience, and [even] through that in which it seems [to him] to gain salvation, he exposes himself to the disastrous danger of error. Abstinence and vigil, or any other of the listed feats, are in themselves commendable; but they do not bring any benefit and even cause a fall for someone who acts arbitrarily, if he is not governed by reasoning and the rule of the abbot; [Col. 813] and vice versa, whoever practices the feats of confession and obedience, giving the rest second place, embraces everything with these two deeds. Fulfilling this as hardly anyone else, the blessed father lays an excellent foundation and on it erects a solid edifice [of perfection] through the revelation of his every thought to the elder and the fulfillment of everything according to the law of obedience, thus being, in the words of Scripture, a beloved son in the face of his Father (cf. Proverbs 4:3). He was indestructible in abstinence, glorious in reasoning; he shone primarily in front of many of his companions, from whom he did not lag far behind in monastic life, leading a hermit life together with one of the monks who were of the same mind with him. He obeyed, according to the rule of silence, the ever-memorable Theoktistus, now asceticizing in his cell, now speaking in the community - in psalmody, in meals and works, and, so to speak, was both a cenobite and higher, observing moderation in everything. Being of noble birth in the flesh, he nevertheless did not get irritated when living with more rude people. He was not ashamed to perform the most menial tasks, although he had previously used the services of slaves. He carried the manure on his shoulders, watered the garden as ordered, and patiently ground the grain, and at the same time, with great zeal and diligence, he occupied himself with copying books. But do you want to learn more about his other exploits? A strict doer of duty, he [sometimes] was reproached by his father in the presence of guests, and yet the most glorious husband remained calm, as if he was being praised. He read remarkably expressively in front of the brethren, but when his father reproached him for allegedly reading senselessly, the most reasonable husband humbled himself. When he heard anything indecent, he lowered his head, like his father, being truly noble both in soul and in body. He was hardy in handicrafts and very useful, but he behaved as if he had done nothing. Hardworking and God-loving, he was extremely modest. When his father let him go after kneeling prayer, he did not reveal any self-confidence, but, as if he had fallen into a misdeed, this amazing husband remained with the elder to ask for forgiveness. As they say, his father was tired, mocking and reproaching him for the purpose of testing, but he was not fed up with reproaches, acquiring invisible glory for himself through voluntary humiliation. I will also say something about something that has nothing to do with the vows of monasticism, but was done quite reasonably. Namely: he was embraced by such a love for humility that he asked, begged, to be hit on the cheeks, beaten with a stick, and really convinced and, having convinced, patiently accepted the blows; and being punished by someone on the orders of his father, he rejoiced at it as if it were some kind of gift. And it was surprising that, on the one hand, he was punished as a stranger, and on the other, he rejoiced as someone who had received a reward. And the benefit for those who saw and heard was just as great, [Col. 816] how great was the one who voluntarily endured this and imitated Christ in this. If this was the Venerable Plato, then was it possible not to love him? Was it natural for the spiritual father to regard him, wholly devoted to the feat of obedience, as unwanted and unloved? On the contrary, it was precisely for this reason that he loved him very much, as has already been said. And all the monks said that Plato, due to the radiance of his virtue, constitutes everything for his father, that he is the right-seeing eye, the working hand, the walking foot, a good adviser, a strong assistant, a pleasant interlocutor, the most faithful guardian of what is inside the house and what is outside, an example for the students, and for the brethren, and even for the father. And he was such for both those and for the other that if, out of necessity, the Monk Plato needed to go somewhere, then this upset the ever-memorable Theoktistus and he, in the words of the Apostle, had no peace in his spirit (2 Cor. 2:13) because of love. And who could predict the future better than him? Who knew how to console and heal sadness more tenderly? Who was more diligent even in delivering [material] benefits? Who is more refined in giving honors? He enjoyed the favor of his father so much that he was master over everything that belonged to him, and at the same time he was so not a lover of money that he did not own even one obol. And for this, what was his reward, what retribution? Fatherly favor towards this Jacob [in spirit], from whom the patriarchs 7, then the hierarchs and chief shepherds, and from these the children in God have multiplied and will continue to multiply, I have no doubt, as a result of the blessed seed. Such is this true lover of reverence and such are his fruits, depicting the character of his beautiful obedience. 14. Silence, legal and illegal After his leader went to the heavenly Lord, the Monk Plato moved to his place and to his way of life, loving silence, lawful and proper, - not as many do now: they thoughtlessly resort to silence and, before they have learned to subordinate the flesh to the spirit, decide to engage in single combat with the spirits of evil; they think about fighting only during victory, then they have to think about experience in order to win, with God’s help, a dubious victory. I say “doubtful,” because whoever has not previously learned to submit, how can he subdue the passions that are warring against him? And whoever has not learned to maintain pure obedience, how can he climb the mountain of silence? Isn’t it clear that whoever reaches this mountain ahead of time will be stoned or wounded by an arrow and die a spiritual death, as Scripture says (cf. Ex. 19:13). But the one we’re talking about didn’t act that way. Having lovingly submitted to [his father] in mind and character, [Col. 817] he prudently and safely ascended the mountain, purified his mind by approaching God and enjoyed the contemplation of Him, dwelling with his mind in the higher spheres; for there is nothing more pleasant than contemplating God, Who is sweetness and all desire for those who have tasted His infinite love and through this completely forget about bodily food. So, he acquired all this for himself, ascending from strength to strength and setting the ascension in his heart (cf. Ps. 84:6-7). Chapter 3. The Monk Plato becomes the head of the monastery. Fleees to Constantinople Since perfect love is not content with caring only for oneself, but seeks what is useful for others, the Monk Plato is appointed as the father, or, better, the lamp of the mentioned brotherhood (successor of Blessed Theoktistus), which also had its own abbot: both of them made this brotherhood, both spiritually and externally, a most remarkable monastery. The Monk Plato was primarily the mentor of two disciples who served him, sharing their stay with him, but not their meals; one of them, named Anthony, is still alive, and let him be our leader in the proposed story. He narrates that his father’s daily food consisted of bread, beans, vegetables and fruits, without oil, with the exception of Sundays and holidays, when he used to eat with the brethren. He drank water from springs, which purifies our mind, but not wine, and he didn’t even drink water every day, but sometimes every other day, sometimes twice a week. It happened that even in ten days he took a meager drink, if only it could be called drink - he took it with a restrained appetite and natural moderation, which became his second nature. His clothing, simple and cheap, served only to protect him from the heat: it was not made of thin threads, nor decorated with various images, the kind worn by those who love to show off, and not by monks. Prayer and reading it, strictly delimited by a certain time and serving for him instead of bodily food, were very intense. He often performed genuflection, as taught by the holy fathers, hence the calluses on his hands and the trampled ground in the place where he prayed testify to his virtue to this day. His bed was not soft and not wide, but only suitable for resting the body and able to keep this body vigorous for spiritual exercises. The work of his hands is the most diligent: it is one of his works, especially before others, not to say before everyone, that made him glorious, or rather equal to the holy apostle, who says: [Col. 820] serve my demand and those who are with me with these hands (Acts 20:34) and I did not eat bread for free (cf. 2 Thess. 3:8). For whose hand wrote the letters more skillfully than his right hand, or who was more diligent in copying than he and performed every work with more ardor? Who can count those in whose hands the books written by him are found, compiled from various holy fathers and bringing great benefit to their owners? Where do we get such an abundance of books? Is it not to his holy hands and labors that we owe them? Re-reading these books, we enlighten our souls and contemplate with amazement how beautiful his handwriting was. But we have passed in silence something that should be addressed in the narrative. Then the winter of atheism raged, that is, Constantine - a man dishonest in thoughts, a vessel of malice, a many-headed dragon (cf. Rev. 12:3), tristat (cf. Ex. 15:4) [horseman] of the iconoclastic heresy, a cruel persecutor of the monastic order. Which of us Nazirites did he not torment, which of those who were hiding did he not seek out, which of those who opposed him did he not drag into the abyss of wickedness? If one of the more glorious ones remained hidden, like some spark in a dark place, then such a one was considered already dead by those who remained on the surface of the earth. Such was our Elijah, whom God kept in those places where he labored, so that he would not fall into the hands of the new Ahab and have no fellowship with his godlessness (cf. 1 Kings 16:28-33, 17:1-22:40), but so that after the night storm had passed, he would appear as the morning star for us, which is what happened. For out of some necessity he came to Byzantium, when the monks who remained in the city began to appear again there, like lamps. 18. And since the blessed one (I call him that not because he was our mother’s brother) seemed to have risen from the dead, his coming became known not only to his relatives, but also to the whole of Byzantium, and he was invited everywhere, wanting to greet him with joy, and wisely accept and enjoy his saving teaching. For he was an unusually pleasant man in speech, even more pleasant in his manners, an ascetic in appearance, varied in his instructions, being everything to everyone, according to the apostolic saying. He was a mentor to family people, a protector of virgins, a warner to those in power, a physician to the sick in spirit; he reconciled parents with children and children with parents, he advised slaves to be obedient to their masters, and these - [Col. 821] to do good to those (cf. Col. 3:20–22; Eph. 6:5, 9; Titus 2:9). So that everything else that the man of God said and did would be known, I will tell you about one circumstance that will confirm the rest. Since he began visiting the city residents, he transformed all the houses and converted them to a virtuous life. How? With his admonishing speech he eradicated the oath; with his excellent teaching he reduced luxury; with his moral instruction he aroused love for the poor, as a result of which a general contempt for money and generous distribution of alms began to be discovered in the places where he labored; he attracted to reading and to every other good deed, and he did all this in work and in exhaustion, day and night, in patience, in vigil, in travel (cf. 2 Cor. 6: 4-5), contrasting the consolations received from friends and relatives with his misadventures, in fact repeating the words of the apostle: I mortify my body and enslave him, so that, while preaching to others, I myself am not enslaved. I will (1 Cor. 9:27). So, the Monk Plato raised the sign [of faith] in the reigning city, like a man whose word was confirmed by life and who, by the very sight of his cheap and simple clothes, called those who saw him to virtue. And if he, being well-bred, decorated his speech in relation to the tastes of the listeners, then let everyone recognize the fruits of this speech and not condemn its external image. What are the fruits? Repentance of sinners and increase in the number of those renouncing worldly life. For our lover of holiness was the first and almost the only one who inspired [the thought of monasticism] both our relatives and strangers. Therefore, they begged him to be the abbot of the city monastery, which he refused. And the patriarch of that time 8 urged him to accept the bishopric in the Church of Nicomedia, but he also did not agree, and thus the worthy clergy ran away from him and the one who labored in virtue was afraid of the height of the hierarchy. He turned to his beloved silence and performed memorable deeds, defending the poor, interceding for the unjustly accused, comforting the grieving and coming to the aid of everyone generally oppressed by any grief. And he did this through oral and written conversation, since he had no other medicine for those who turned to him, and his letter acted as if bribing a person’s conscience and inclining everyone who had the opportunity to show mercy. 20. He generously distributed alms from what his hand acquired, which was filled by people who managed their means well for the acquisition of unexpendable and eternal benefits. If he is nothing [Col. 824] could not help others, he tried to suppress [people’s] sadness with consolation and with long questions to pacify the restless heart of the sufferer. After this, what is surprising is that he, together with the glorious Job, said: let the weak come from the hand of the strong. I saved the poor from the hand of the strong, and I did not help the orphan, but he did not have a helper. The widow's lips blessed me (Job 5:15, 29:12, 13). For this reason, he was revered as a father, dignified as an intercessor, and pleased as a protector; Both those living in monasteries and hermits wanted to see, meet, and receive him. And his fame spread beyond the places where he stayed, and the name of Plato was on everyone’s lips as something great and worthy. The future time, of course, will not forget this name, because virtue is immortal. Chapter 4. Plato becomes abbot of the Sakkudion monastery and takes part in the Council on the issue of veneration of holy icons But here before us is the Christ-bearing Irina 9, who reigned according to her name [peacefully]: under her, along with many other benefits, the door to monasticism was opened for everyone - a door closed by the former wicked kings 10, just as the door to Christianity was once closed by the pagan world. Then our all-honorable renunciation of the world was completed; the glorious father, after a silent life, took on the responsibilities of management, although it was against his will, and he did not want to be in charge, for he who ran away from the highest places of authority could want the smallest? But he was forced to do so by blood (I must tell the truth, although this word is awkward) and still cherished the hope of leading a life in silence and under the abbess, which turned out to be impossible. For he did not find what he expected: many trials came for him from the abbess. Through whom and for whose sake this happened, I pass in silence out of respect for the persons. I will only say that he led a sad and restless life, and one that did not agree with his own aspirations. But what does this noble man and adviser do? When he saw that he was drawn towards the leadership and could no longer run away, although he often thought about it, then, like a certain helmsman amidst a storm raging around him, he casts aside all slowness and, fixing his spiritual gaze on the heights, then begins to imitate the life of the holy fathers, looking not at the immediate examples, since they are ugly and confused, but going back to the original image of the apostolic life. This is what everyone who wants to reflect this image should do, if only they want to make their life similar to the life of the holy fathers and saving. First of all, this is what he does, and with youthful ardor. 23. Finding women in monasteries Having begun to study the rules of the great and God-bearing Basil [Col. 825] as to a real paradise and having found that human customs contradict monastic life, since slaves live in monasteries for the sake of [serving] female livestock, and from here a lot of bad things are born, bringing a lot of harm to the soul - look what he does. Having first talked with knowledgeable people, so that in this way even the good would not be unexamined (for, being far from self-will, he did nothing without advice), he destroys lawless traditions as evil heresies, and builds his monastery without slaves [and slaves] and without female livestock, without various other income items, which the divine Basil himself, calling trading, advises to avoid 11. And this correction of life is not accomplished without difficulty, on the contrary, with great troubles from the inexperienced ascetics who lived with him and from those who opposed his good intentions from the outside, of which there were many. And it is not surprising, for it is not an easy task to destroy customs, and it is not without envy that glorious undertakings are taken. So, isn’t this a sign of the most sublime thought - to abandon harmful tradition and become a wonderful image for those who want to monk not only in word, but also in deed and do everything according to their calling? For how is it possible for one to be a true monk who arouses fear of domination in slaves? Or how is it possible for an ascetic who uses the services of women living with him to have clear vision, when even those who are outside this temptation often find themselves captive? Thus, from here, the jealousy of the closest ascetics was kindled, and the God-loving monks of distant places borrowed the good custom, and the venerable father gained eternal glory for himself. If he had with him an associate and assistant in this matter - one who spoke and wrote about this, then gratitude should still be given to the father, for the son must be like his father in everything and devote himself entirely to his parent. Then he protects himself from going out into the city, from conversations with relatives, from friendship with superiors, firmly remaining within the spiritual fence; here he takes care of his spiritual flock, feeding it with the grains of teaching and watering it with a stream of instructions. From here it happens that Leah grows (cf. Gen. 29:31), that is, the flock multiplies, becomes famous, the Holy God is glorified, from whom people receive every good. But speaking about this, we almost missed telling you that during the reign of the pious Irene, when the question [Col. 828] about holy icons was discussed a lot, both positively and negatively, Plato openly confessed the truth with a few to many, fought against the iconoclasts as much as he could; and although he was not a scientist, he had a simple and at the same time abundant word, according to his name 12, and convincing. The proof of this is that at the Council 13, assembled in the cathedral church of the most glorious metropolis - in the Church of the Holy Apostles - by the then patriarch [Tarasius], he was elected to the Council as a man who had not previously been afraid of the threats of heretics, and now was not afraid of the opposition and unrest of the army, when the latter burst into the large church, blaming the patriarch and praising the false council 14 against holy icons. And a little later, when this Council, convened to confirm the truth, was dissolved, and the Empress emerged, as it were, from the midst of the lions, becoming a martyr, so to speak, without shedding blood, then our abbot [Plato], like the patriarch, was not afraid of what had happened, for then we meet him again at the Council in Nicaea, [held] for the very reason that the wild and indomitable army was disbanded 15. After all this, when the banner of Orthodoxy was strengthened, the reverend father returned to his monastery to the abbess. Here he fell into illness, which foreshadowed the end of his life that he desired, and therefore transferred the abbess to us, unworthy to be a novice. So, he finds the desired humility, puts an end to his sorrows, is freed from many insults and becomes what he was before, that is, not money-loving, not acquisitive, alien to the vanity of life, so that envy no longer had a reason to darken the rays of his virtue. For even the righteous are tested [by God] so that in the fire of sorrows they become purer than gold in their souls (cf. Zech. 13:9, Mal. 3:3), and those who are upright do not fall in order to learn that every good thing is sent to them from God. Chapter 5. [Col. 829] About what Plato suffered for condemning the adulterous marriage of Constantine and Theodota Having finished the story about the abbess of the Monk Plato, let us turn our speech to what is more glorious. But - alas! I should have cried, because, on the one hand, I would like to tell the truth, and on the other, I would refuse the story, sparing the perpetrators of the event. But since it is otherwise impossible to reveal what should not be hidden, as already known everywhere, let us proceed to the presentation. At the same time, I do not wish to triumph over the perpetrators of misfortune, but I want to portray the virtue of my ever-blessed father. Woe to you, city, in which your king is young (Eccl. 10:16), I once heard in Scripture, and now I have learned from experience. Constantine, the son of Irina, whose right faith is imprinted by the piety of his mother, and whose life is vicious, as if infected with his royal debauchery, having reigned at a young age and completely rejecting shame before his mother and her supervision, and also despising the laws of God, leaves his wife legally married to him and, like Herod (cf. Matt. 14:3) 16, commits adultery. But why is this being told? Because of the zeal of John [the Baptist] (cf. Matthew 14:4) 17 Our abbot also imitates: at a time when almost everyone sympathizes with lawlessness, he alone with his children and disciples remains adamant, as a result of which he did not endure any trials during the year! He was pursued by rumor after rumor, threat after threat, punishment with canes, exile, torture. But when the emperor did not achieve what he wanted in this way, he turned to a different course of action. And what happened was the work of some, but the hand of Absalom ruled everything, according to Scripture (cf. 2 Samuel 16:8). You know the monks sent to us and our correspondence. When, finally, this too turned out to be weak and invalid, since the father opposed duty to everything, then the real image of the king was revealed, who could no longer hide under the mask. Alas, this was revealed in what two generals did, sent - as if against some enemy - to the unarmed monastery of Christ, protected only by the law of God. The shepherd was captured and the sheep of the flock were scattered (cf. Matt. 26:31) 18: some were scourged, others were exiled, the rest were persecuted. And what is saddest of all, a royal decree was issued so that those persecuted for the sake of the Lord would not be accepted anywhere, and the primates of the holy monasteries obeyed this decree; only a few dared to accept them. And Christ... sleeping (Mark 4:38), for reasons known to Him alone, testing the persecuted to see how strong their love is for Him, and having mercy on the inhumanity of those persecuting in order to turn them to repentance. What about the warrior of Christ? He is voluntarily excommunicated from his own members, left alone as the good shepherd, who laid down his life for the sheep, according to the Gospel (John 10:11), is brought to Caesar under a strong escort, stands before his face - I boldly say - like the Forerunner of the Lord John, although this one was of his own prompting, and this one was brought by others. O courageous heart! He was not afraid of power, was not afraid of threats, was not persuaded, although he was a blood relative of this Herodias. On the contrary, he answered firmly, he confessed the word of truth unashamedly. The Forerunner of the Lord said: It is not worthy for you to have the wife of your brother Philip (Mark 6:18). The same thing was said by someone who was like Herod and an imitator of John. However, he was not beheaded, because the emperor did not want to make a martyr of someone who was ready to suffer, as he had previously said about this; He revealed him as a confessor of Christ against his will, since he imprisoned the treasure of truth, like a villain, in a cramped cell, confining him with all sorts of locks and ordering him to be given food through a hole, so that in this way no one could see the one whom the Lord saw. And Caesar was assisted by the abbots of the monasteries, whose names I am ashamed to mention. The prison [for Plato] was the miserable court monastery of Ehekolla with an amazing guard - who married adulterers 19. Alas, my cruelty, I must cry out with the prophet: for the godly perish from the earth, and there is no one who corrects men (Mic. 7:2). What can I say about the one who handed over the protection of the saint to the one who combined adulterers? Or about the one who was sent by the emperor to judge the innocent? What can we say about those hierarchs who were sent by the emperor to prison in order to force the righteous to agree with them at least in words and [for this] receive release from prison and the right to dispose of all his property? What can we say about outside scoffers and scolders - relatives and non-relatives, monks and non-monks? Oh, madness, or better yet, arrogance, armed against truth! Those who sympathize with adulterous marriage condemn the jealousy of the noble husband; those who fall away from the Kingdom of the Lord in order to act and speak to please the king, dishonor the one who strives for the glory of God. Nevertheless, the servant of Christ endured the inhuman cruelty of time, thinking only about the truth and reward for it. He suffered [Col. 833] bad treatment in prison, as if he were in the church. For where they think earnestly about God, nothing can defeat the lover of God. Soon after this, the adulterous kingdom, which did not want to act justly, fell (cf. Luke 11:17), so that the kings would learn not to transgress Divine laws and not to initiate lawless persecutions and imprisonments, although they differ from [other people] in purple. And the faithful keeper of the law of God, adorned with the wreath of confession, emerged from prison as a winner, having received many praises from many, glorified, blessed, called a martyr even by those who had previously laughed at him and blamed him. For, according to the word of the Theologian [Gregory], even enemies know how to be amazed at a person’s virtue, when, after anger has passed, the matter becomes clear to them by itself, although they previously spoke about it differently 20 . When Irina, the same name of the world, reigned again, glorifying and honoring this man for his martyrdom, then whoever was his enemy, like the ebb following the tide, became his friend and admirer, so that even the guardian of his prison [abbot Joseph] asked for forgiveness, throwing himself to the ground before him. But it would be more likely for an insensitive stone to experience any feeling than for it to change anything that was done or said. After we returned from exile and others from other places came together like chicks under wings (cf. Matt. 23:37) 21, this matter became an object of reverence for pious people: members joined the head, and, perhaps, in relation to this case, the loud-voiced Isaiah thundered, although it is bold to say it: lift up your eyes round about, and see your gathered, behold, Your sons have come from afar. Then you will see and rejoice, and you will fear and be dismayed at heart (Is. 60:4-5). Thus [says] Isaiah. I would also say that the patriarch revered Plato, defending himself and inviting him to unity. This was accomplished through the excommunication of the one who married and through the elimination of disagreement, which the blessed one especially avoided, although he was praised by everyone for his victory, for what could be so kind to God as agreement and unity, when this unity does not violate the commandments of God? Chapter 6. Plato's imprisonment in Constantinople; Patriarch Nikifor's strict attitude towards him 32. Confession – trust – obedience After all this, due to the invasion of the barbarians, we moved from our first monastery to [Col. 836] Byzantium 22. Here our good-loving father indulges in a reclusive life, since he does not want to take on the reins of the abbess. But even here, look what an amazing way of activity it was! Out of great humility and so that the brethren do not have two bosses, the God-imitating man submits himself to the yoke of obedience and does this in front of witnesses gathered for the same obedience. So, was it not marvelous to be called a son by one who was formerly a father, and, moreover, a son of one whom he himself spiritually begat, and also to obey the one whom he formerly commanded? And this is after so much labor he endured, in which only moderation would be enough for praise. At the same time, the wondrous man did all this willingly, not in some feigned and false way, so as only to give the name [abbot] to the ruler of affairs, but sincerely and wisely. For where there is confession [before the abbot], there is trust, and where there is trust, there is cutting off the will, and where there is cutting off the will, there is perfection of obedience. Witnesses of these exploits of his are those for whom his petitions were: if he asked [the abbot] for his neighbor and was successful, he rejoiced along with the one who received what he asked; if he was not successful, he was not annoyed. He had in mind only one benefit of the worker, and not that of fulfilling his will. Woe is me, father, I will say in the words of the prophet, to whom did ecu give birth to me? (Jer.15:10). You were not ashamed to call father someone who is not worthy to be called your son (cf. Luke 15:21). And why did you persuade me to this honor - I am incapable of being obedient? God and your holy soul know the reason for this, and also that love or, better, obedience will bring more than what strength can give - in order to conclude with a short word here the defense [of what happened]. But let us now turn to our subject. The father shut himself up, and his shutter was very cramped, and in the summer it was so stuffy that it seemed like a Chaldean cave (cf. Dan. 3:19-22), due to the fact that the lead roof was very hot. He so refrained from complaining about this that he even prayed intensely so that in his future life he would be rewarded with such a place of rest, and thus with love he eased work and with hope he delighted troubles: from love and hope great virtues and deeds receive their strength. But the lover of labor was not content with this either: he worked hard with his hands, since they had great strength; He devoted himself even more intensely to thinking about God and daily entered into struggle [with spiritual enemies], and was especially ardently concerned about the benefits of brotherhood: he consoled the sad, he calmed the irritated (cf. 1 Thess. 5:14), taking into account the character of the sufferer, and was a versatile physician of souls and an excellent healer of all sufferers. I cannot pass by in silence the fact that [Col. 837] he put a rather heavy iron chain on his feet and courageously endured the work (how difficult it was to sleep, stay awake and work with chains, any sane person will easily understand), and he did this not in order to flaunt his shutter, and not in order to praise his work as a workshop of virtue, like [the centaur] Chiron, who lived in the Thessalian cave (for our ascetic was alien this passion), but in order to weaken the shutter somewhat, as if he was not serving him according to his dignity, and to hide his work through humility; and it was known to almost no one until he left his cell for the sake of the Lord and became known against his will. But enough of this, since the listener loves moderation, and the writer does not have the ability for a more abundant narrative. After the death of the then patriarch [Tarasius] 23, when they asked about the choice of the future patriarch and many pointed out many, each thinking about friendship and not about the truth, then our father was asked not only by outstanding hierarchs, but even by the emperor himself. What should he have done - tell me, for the sake of the truth itself? Shouldn’t someone who worked so hard for the sake of good and was a model of the strictest life for everyone, honestly express his opinion, keeping in mind the general benefit? No, say those who mocked him, but he had to either plead his ignorance, or give a choice to those who asked. But the first is a lie, and the second is hypocrisy, still worthy of contempt. He sent his voice in favor of whom - I pass in silence; He sent it, as if calling God as a witness. And the bishops joyfully accepted and - I don’t know how - agreed with [Plato’s] letter; The emperor 24, having received the electoral records, mixed them up, turning them over, as if playing dice. Plato, after the need for a primate forced each of the members of the Council to offer himself, went at night to one monk, a relative of the emperor, not being afraid to go out for the sake of the common good, and, having talked with him about what was necessary, hurried to go home. The emperor, having learned about this, became angry and, after waiting a little while his wish was fulfilled, seized me and my father and put us under strict guard for twenty-four days, and then released us to a monastery. But should we talk about how much he raged against the holy man, or, better yet, how much he fought against the truth itself, disturbing the brotherhood and keeping some in custody, accusing others in court, although in the eyes of everyone he seemed defeated and worthy of laughter? This was only the beginning of the injustice he was planning and, as it were, a preliminary lawlessness, the first experience, as he babbled, of his obvious recklessness. [Col. 840] After a little time a flood of disasters opened; their reason is Joseph, who combined adulterers, internal evil, and a rebel of the Church. Since we avoided canonical communication with them, like snake venom, hence the threats from the emperor against us, who were placed in a cramped position. And how can I tell in a few words about the many fears and flights, exploits and trials that took place during the whole year? The victim and those standing close to him know this. In the end, a detachment of troops firmly besieged the monastery and did not allow anyone to say a word or even raise their head. Inside there is fear, outside there is strong excitement, threats sent; At the same time, I do not want to talk about those through whom the threats were sent, out of respect for their monastic clothing. Oh, the cruelty of time! Almost no one was above the current course of events at that time, no one could give correct advice and defend the cause of God: for all the primates it seemed kind and beneficial [not to arouse] the anger of [the emperor] and, what is saddest of all, their own monks. Finally, to summarize everything, Plato was torn out of the brotherhood at night, followed by his imprisonment, after imprisonment - the day of the council and delivery to the council under the military guard of the holy father, as a villain, along with three other [prisoners]. It was a pitiful sight to look at the old man, brought on a stretcher because of his illness, with chains on his legs, and passed from one shoulder to another, like something unclean. Alas, this is also the order of the cathedral deanery! This is the decision of a Christian state! How does this differ from the actions of those who once gathered at the Council of Robbers 25 or in general who reigned heretically? But in order not to talk about what happened at the council and what can constitute a complete history as child's play, I will point out that our father was condemned to exile and exiled to one of the suburban islands, just as our brother was exiled to another, the poorest one; here, along with exile, he also found a harsh prison. Oh, the vicissitudes of things! The worldly people turned out to be more humane than the monks, and the listeners of the judges were not afraid to pass a fair verdict, for there was obviously a violation of the law. I will not talk about the bathhouse in which the emperor, through a detachment of troops, gathered all the brothers of the monastery and tried to win each of them to his side, but was deceived in his hopes when he learned that those attached to the law of God were much stronger than him. I will not talk about “honorary” dungeons and “prison” abbots, who brought more evil to the prisoners than was determined. I also omit that [Col. 841] what happened then, when all that was heard was about imprisonments, transfers, persecutions, deportations, exiles, threats, furies, interrogations and testimony, and in every city there was a noise so that no one would hide the brothers, so that some fled to the abysses of the earth, fearing their pursuers. 38. Invincible laws of God And what is all this for [surprise again prompts me to turn to the event]? So that the priest who married adulterers contrary to the Gospel and in opposition to the Forerunner, as if he had allowed an oikonomia to save the Church, acted with impunity, and those who did not accept him, according to the Gospel, were recognized as lawless and excommunicated! Oh, miserable persecutor 26, bearing the name of a Christian and burning with the desire to violate the law of Christ! Why are you, hard-hearted and unmerciful, so furious together with your fellow skim? 27 Don’t you know that you are fighting against the invincible laws of God, which no king has yet defeated? Don’t you know that those who attacked them, like you, died ingloriously? But I return to the story of how the servant of God was taken away. Again they expel him, excommunicate him from us, again they drag him, leaning on two companions (since he could no longer walk), again they pull him, and he forces even insensitive stones to shed tears for his unjust deed. Let the country of the glorious martyr Mamant tell about this, let the island of Oxia write this story, which, after the prison of my brother, was guarded by the guardian of piety. Oh, the cruel heart - I don’t know how to express it decently - of the “warrior-monks” guardians! As in an underworld lake (cf. Rev. 20:10, 14), they imprisoned a righteous man in a cell, already exhausted by old age and exposed to illness. Slaves of the emperor and everything earthly 28, they left him with one slave, who appeared to the saint for services once or twice a day. [And it happened that] the elder asked to be transferred for the sake of the necessary needs of the flesh, and the evil man mocked him; he asked for some remedy against the disease, and the stubborn slave closed the door on him. And [Reverend Plato] endured all this, without giving up the wonderful confession that he made before God and people. When the emperor heard that from such imprisonment he became ill and was near death, he transferred him to Byzantium, softening his harsh heart somewhat and preparing to correct what had been done badly. But [Col. 844] since his views were not from the right opinion, he did not carry out his assumptions to the end. For he, greatly filled with madness, is drawn by the strong hand of God to the Scythians and there, with all his army, destroys him, 29 showing to subsequent generations a terrible example and a terrible story about the untested judgments of His wisest vision. The Venerable Plato, along with us, is returned by the decision of those who then reigned piously to his own flock and proclaimed a confessor. How this happened is something we should not pass by in silence. Thanks to the care of those who condemn our behavior, the temptation, for the sake of which our disagreement with the patriarch, was favorably or vice versa eliminated. The emperors asked for this, and the Holy Patriarch justified himself that all this was done out of condescension towards the then reigning ruler. Thus, there was agreement and unity with the patriarch, for there is nothing so dear to God as the good of peace and harmony, when this agreement is neither a disagreement in faith, nor a crime of the commandment of God, nor, finally, a violation of the canons, as their agreement seemed to all sensible people, as far as it concerned us. I don’t want to talk about what happened after this, because there is a similarity with what happened under the God-bearing fathers and, according to oikonomia, was also ignored, or, better, because all this is kept for strict study by an incorruptible Judge in the next century. Chapter 7. The last illness of the Monk Plato and his pious death What after this? The Holy Father no longer lived in seclusion because he did not have the strength to independently satisfy the natural needs of his body. He either lay on the bed, as if in reward for his previous ascetic and courageous labors, or rested on the seat, loudly reading the psalms of David, performing mental prayer to God and bringing all kinds of benefit to the brotherhood - with advice, reminders, instructions, consolations, according to his fatherly and benevolent habit. He could no longer work, nor kneel, nor even follow the reading, unless with the help of a novice reading near him. And at the same time he was sad and gloomy, as if he had already destroyed his soul through the cessation of spiritual services and non-participation in physical work. If he sometimes took food for the sake of illness or used the bathhouse out of obedience, he thanked God for this, but at the same time he was upset due to the weakening [of his former strict life]. But he walked a truly wonderful race and the path of the sun, starting with obedience and [Col. 845] having reached the point of obedience. For in each of these feats, having completed a circle of years equal to twelve hours of daytime, he was resurrected to eternal life to enjoy the non-evening light. Count his exploits and you will find forty-eight years. Add to them the twenty-four years before his abdication, as well as four years of persecution and three years of illness - and you will find that the glorious man died at the age of 79 30. Woe is me, how will I finish my story without tears? The elder lay there, having prepared his soul for the exodus, like some precious gift, and the brotherhood surrounding him asked to receive the gift of his holy prayers. Having blessed and kissed all the brothers, he goes to the coffin, which he had long had a desire to see, although his desire was not fulfilled due to his cutting off his will. Seeing the tomb, he was very happy and blessed the Lord, saying: This is My rest for ever and ever (Ps. 131:14), then he added another word: The Lord has done the will of those who fear Him (Ps. 144:19). He attracted to himself many people from outside who, not paying attention to the time (for it was then the time of holy fasting), came - monks and laymen, received a blessing and returned, equipped for the road with an excellent supply of his holy food. And even the most holy patriarch 31 himself came and asked for his prayers and, having received them, said goodbye to him. And this hour became a cure against any suspected disagreement, destroying all former sorrows. Then he remembered everyone, prayed for everyone, forgave everyone who offended him, persecuted him, grieved him, like a true man of God and an imitator of Christ even at death. But since it was necessary to make a will, what does he leave? The Orthodox faith and the lawful life, with which he lived and with which he died, but he was not ordered to share any of his property (he did not even own outer clothing). Of course, I, humble, asked him if he had anything of his own; but he, holding his clothes with his hand, [Col. 848] shook her as a sign of his perfect obedience and said in the weakest voice that he had nothing, since he had handed over everything to my humility. I cannot pass in silence, of course, even that word of his, which had the meaning of a prediction - as if he himself, before his death, would sing his own funeral hymn. Tormented by chest pain and breathing heavily, he whispered his usual divine meditation and especially sang the following passage from a church song: the dead will rise again and those who are in their graves will rise, and those who are on earth will rejoice (Is. 26:19), inviting those who were coming to sing this verse with him continuously, while he was still able to utter a weak voice. The singing was followed by death, which occurred on the day of remembrance of the righteous Lazarus 32, to whom the mentioned song refers and with whom may be part of the one about whom we are speaking. Finally, having said a farewell word and lying gracefully in his schematic attire, he bowed his head to the right side through such a pleasant and light movement of his body, as if he had decided to go home; then he closed his eyes at the hour of sunset and gave up his holy soul to the holy Angels, who carried it to the Sun of Truth (cf. Mal.4:2). And now he is in heaven, awarded not only the ascetic rank and leadership, but - I say boldly - and counted among the ranks of confessors, for whose labors he bore, those and their heritage, of course, he partook of. Even more: with novices he is an excellent novice, even twice crowned for obedience; with silent people - a true silent person; with the abbots - a real abbot; with hermits - not only a recluse, but also a novice, which is honorable; with confessors, he is not a false confessor, as evidenced by his life. But I, the unfortunate one who has lost a wonderful father, in whom will I now find support, troubled by my soul? What kind of adviser will I find, foolishly carried away? How can I avoid the attack of the evil one without having you at home as my mentor and educator? But - oh, divine and sacred head! Look down upon me mercifully from on high, raise me up as I fall, guide me as I walk, and keep me unharmed; lead and shepherd with me this verbal flock, gathered through your many labors and struggles, so that it may follow in your footsteps and stand on the path of God’s commandments. Oversee, protect, intercede both small and large flocks, as you promised at the hour of your death, [Col. 849] for your flock is all those whose abbots are your children and the children of their children. Having you in God and interceding with God, may we all remain safe from invisible and visible enemies, not in any way deviating from the right faith out of fear, not moving away from the commandments of God, not opening [into our hearts] through negligence the entrance to destructive passions and not neglecting asceticism in Christ Jesus our Lord, to Whom be glory, honor and power with the Almighty Father and the Life-Giving and All-Holy Spirit, now and ever and unto ages of ages. Amen. Literally: “regions”. Note in Minh’s “Patrology”: “Since Ancient Rome was divided into regiones (which has survived to this day), Constantinople, New Rome, began to use the same name” (PG. T. 99. Col. 805–806). – Ed. Emperor Constantine Copronymus (741–775). – Ed. See: St. Basil the Great. About the Holy Spirit, 45 // St. Basil the Great. Creations. T. 1. P. 135. – Ed. A notary is a scribe who notarizes documents. – Ed. The TFS added: “[moral].” – Ed. Rev. Theodore varies two meanings of the word “patriarch,” indicating both the ancestors of the tribes of Israel (for the history of the origin of the patriarchs from Jacob, see Gen. 29:32–30:25, 35:18, 49:1–33) and the heads of the Local Churches. – Ed. St. Tarasius (730–806). Patriarch of Constantinople since 784 - Ed. Empress Irene (752–803). Rules in 797–802 – Ed. The iconoclast emperor Constantine Copronymus also began a harsh persecution of monasticism. – Ed. Wed: St. Basil the Great. The rules are laid out at length. 40; 44, 2 // St. Basil the Great. Creations. T. 2. P. 207–208; 213. – Ed. The Greek name "Plato" is translated as "abundant", "wide". – Ed. VII Ecumenical Council of 787 – Ed. Iconoclastic Council of 754 – Ed. The VII Ecumenical Council of 787 was held in two sessions due to obstacles caused by iconoclastic troops. – Ed. See also Mark 6:18. – Ed. See also Mark 14:27; Zechariah 13:7. – Ed. We are talking about Abbot Joseph (in addition, he is called the steward of the Church of St. Sophia, and also the presbyter). – Ed. See: St. Gregory the Theologian. Sermon 16, 11 // St. Gregory the Theologian. Creations. T. 1. P. 215. – Ed. See also Luke 13:34. – Ed. That is, to Constantinople. – Ed. Emperor Nikephoros I Genik; reigned 802–811 – Ed. Council of Ephesus in 449, presided over by Patriarch Dioscorus of Alexandria. The council leaned towards the teachings of the Monophysites and in an unceremonious and rude manner condemned its Orthodox opponents, for which it subsequently received the name of a bandit. – Ed. Of course, probably Emperor Nikephoros. – Ed. Of course, probably Joseph. In TFS: “earthly and emperor”. – Ed. Emperor Nikephoros died on July 25, 811 in the war with the Bulgarians. – Ed. Years of life of the Rev. Plato: 735–814. – Ed. St. Nikephoros of Constantinople. – Ed.