District message of St. Naucratius on the death of St. Theodore the Studite

Contents Translation and comments District message of St. Naucratius on the death of St. Theodore the Studite Readers are invited to read the previously untranslated text of the district message of St. Naucratius about the death of St. Theodora Studite 1. Unfortunately, we know little about him 2. St. Naucrates entered the Studite monastery probably during the years of the abbess of Plato the Studite. During the time of St. Theodora Studita was the housekeeper of the Studite monastery and was part of the inner circle of its students. Many letters to St. Theodore of St. Naucratius, where the abbot praises the student for his diligence, spiritual exploits and patience with sorrows 3. After the events of 815, when St. Theodore Studites with St. Patriarch Nicephorus opposed the iconoclastic policy of Leo the Armenian 4, St. Naucrates, along with other monks, was forced to leave the monastery. Naucratius, like many famous monks and abbots, under Leo the Armenian was summoned to a dispute with John the Grammar, but St. Naucrates managed to resist the “great sophist” and did not succumb to his tricks, for which he suffered persecution. After the release of Rev. Theodore the Studite from exile in 821 was inseparably with him and witnessed his death. After the death of St. Theodora Naucratius was elected abbot of Studium. After the Triumph of Orthodoxy in 843, the Studites returned to their monastery, and St. Naucrates worked hard to restore the previous order of monastic life. During the abbess of St. Naucratia, in 845–846. there was a serious conflict between the students and St. Patriarch Methodius. Firstly, Patriarch Methodius did not recognize the authority of St. Naucratius as Abbot of Studium, on the grounds that he did not have a corresponding letter from Patriarch Nicephorus. Secondly, trying to establish the authority of the highest church authority, he demanded not only that all the writings of St. Theodore the Studite against the adulterous marriage of Emperor Constantine VI and the forced connivance of him by St. Patriarch Tarasius and Nicephorus, but also anathematize them. The Studites, led by St. Naucrates refused to do this, and then Patriarch Methodius excommunicated them from the Church as schismatics and anathematized them. Such a violent conflict could have led to unpredictable consequences if St. Methodius did not die of dropsy on July 14, 847. 5 New Patriarch, St. Ignatius immediately lifted all restrictions against the Studites, and church peace was restored. However, Rev. Naucrates did not rejoice at this event for long, as he soon died in 848. The day of his death - April 18 became the day of his memory It was he who wrote the District Epistle to the students scattered in different places, where he reports the death of St. Theodora and describes his last days. Unfortunately, there is still no critical edition of the Greek text, so the translation was made based on the publication of Minh PG 99. Col. 1825–1849. District message of St. Naucratius on the death of St. Theodore the Studite 6 (Col. 1825) Until now, my most precious brothers and fathers, I have laid aside humble writing, leading day after day and holding back sorrow. And I did this for many reasons, of which, I think, your Reverence is by no means ignorant. And first of all, because it was unbearable for me to appear to you as a messenger of a sorrowful event: I am talking about the dormition of our blessed and ever-memorable father 7 . Since, as far as I see, not only those there, but more distant regions are outraged by the unprecedented rumor, so that for many it has become incredible that the servant of the Lord has passed away from this [life], and I don’t think that what I kept silent about out of reverent shame has not reached you, then, of necessity, I began this letter proclaiming to you, albeit against my will, as the most obvious thing that you have heard from others before. And all this - not without complaints and without tears. Who, even if he has a heart of stone, 8 will not shed a hot tear, thinking about the general loss of the Church of God? Who, even if he has a diamond soul 9, would not be amazed by the unexpectedness of hearing and would not pay tribute to nature, unless, of course, he has completely gone beyond its limits? (Col. 1827) Our common father is at rest, truly a disciple and imitator of Christ 10, a chosen vessel, the mouth of the Church, the glory of the priests, the stronghold of the Church, the monastic rule 11, the evangelical shepherd 12, the apostolic heart, the chosen one from the confessors, the voluntary martyr 13, the sun of Orthodoxy, the universal teacher 14. And, oh hearing! Our common father, the most vocal preacher of truth, has come to rest. Thousand-wise in God-seeing management. A marvelous Soviet-bearer. Faithful steward of God's sacraments. Citizen of Heavenly Jerusalem. Purified mind. Golden soul. Source of dogma. The euphonious lyre of the Spirit 15. The abode of the blessed and initial Trinity. And again I will say this, not for the sake of consolation. What word would be the cure for such a misfortune? But with this voice we wish to indicate the sorrow of our humble heart. Our common father is at rest, an earthly angel and a heavenly man 16, the purest church of virginity, the manifold and manifold diversifying wisdom of the Spirit, the most zealous corrector, the beloved servant of Christ, the beautifully seeing 17 eye of the Body of Christ, the ascetic of patience and the conqueror of the iconoclastic heresy, the weapon of righteousness, the source of mercy, the exact guardian 18, treasury virtues, in a word, sweet and welcome. And who can describe in words what and how many names Divine grace bestowed upon him, to him who through his apostolic love through his actions became everything to everyone 19 O eternally beloved! What is this sacrament about us humble ones? 20 And what is the ineffable wisdom of God? Now I would need the lamentations of Jeremiah 21 and oh if any of the other blessed men would weep for the magnitude of the misfortune. The man fell, truly the pillar and foundation of the Church 22 But rather, he was taken to the blessed life and ascended from us... But there is a danger that during the ascension of such a stronghold some would fall and their rottenness would be exposed. The mouth was shut, “teaching in the law of the Lord day and night” (Ps. 1:2) 23, pouring out words in the economy of faith. The advice of his mind, truly moved by God, has been lifted up from us. The eye closed, looking right 24 and excellently distinguishing the best from the worst. The lips that kept knowledge and sought the law of God 25 (Col. 1829) like the Angel of the Lord Almighty rested. The golden-flowing tongue 26 is bound, the interpreter of divine dogmas. The beautiful hand that writes beautifully, which enriched the world with messages and turned many to the knowledge of the truth, was shackled. 27 The beautiful legs stopped, which were in all-night stands, and which preached peace and good news to many. The most prudent mind, which explored the depths of the Spirit and saw and foresaw the future, rested in peace 29 . The body disappeared underground, exhausted by ascetic deeds and many exiles and exhausted by prisons, blows and torture. Such was our father, O most blessed ones. Such was, it should be said, the father of many and a teacher, his blessing was chosen by God and his seed is above (any) number. The imitator of the Forerunner, the zealot of Elijah, in jealousy is Phinehas, “chosen from tens of thousands” (Song. 5:10), whose virtue is sung by many cities, lands and islands, and whose life and deeds are worthily sung by the ends (of the earth). Who loved virtue so much or hated evil? Who then, apostolically speaking, put to death “his evils that were on the earth” (Col. 3:5) and cleansed himself and made the church of the living God (Cor. 6:19)? Who was such a valiant military leader who led against his opponents and, standing at the head of the formation, valiantly overthrew his enemies? Who foresaw the future more clearly than him? Who, with such a stable and constant custom of the soul, was able to delve into matters faster than lightning? And where can I find time to say more, what is clear to everyone, although we will not say it, so as not to make the letter excessively long? Alas, alas, my most precious brothers! After all, you have already been enveloped in many sorrows and sufferings. And you were not so wounded in soul about anyone else during these times. Now the best decoration of the world has faded for us. The Church mourns and the nations mourn, for our champion has left us and our protector and wonderful counselor has flown away (Isaiah 9:6). Therefore, the sacred assembly seeks the head, and the confessors - a supporter, those in labor - an assistant, 30 the sick - a doctor, the grieving - a comforter, those in trouble - a savior, orphans - a father, widows - a defender, the poor - a breadwinner, the insulted - a representative and intercessor: all of them are called in their own names to their suffering, each of them creates for it the appropriate lament appropriate to himself and befitting him, this blessed one, crowned with many and countless gifts and virtues, and appropriately receiving a name from above. (Col. 1831) We, the humble ones, orphaned with everyone and before everyone else, and separated physically from him, remained alone. We have become as we were from the beginning: we go around crying and lamenting 31 . They became “a reproach to our opponents” 32 , a joy to the foul 33 . The mouths of the iconoclasts opened against us 34 . Psalmically speaking, “We are counted with those who descend into the pit” 35. We have become like a sparrow secluded on the roof (Ps. 101:8) 36. “For a little while my soul did not dwell in hell” 37. We were perplexed and despaired of ourselves. They became a sad story to the world. And, oh, this terrible and sorrowful solitude. How did they truly “become like the desert pelican”? (Ps. 101:7) 38. After all, the death of this ever-memorable husband filled our humble heart with sadness. And our darkened eyes were filled with tears. Filled with lamentations, heartfelt burning and igniting the feelings of the soul. It has made us haters of life, lovers of death. It turned spiritual spring into winter. What is highly desirable for many is worthy of spitting on for us. And our circumstances, oh most venerable ones, are so groaning, painful, unkind and unfestive, without the slightest consolation 39 . And wherever the humble mind runs, it will not find a single stable refuge, 40 unless it looks attentively at God and the sacred tomb.. What are your circumstances? I ask not without information about this. I ask you, however, O beloved ones, and you, perhaps, will always say the same thing. After all, if, as they say, “one member suffers, then all members suffer” (1 Cor. 12:26). For you are also members, and it is clear to everyone that you are one of the most worthy. Therefore, hence the condolences. Who will meet you in advance, still approaching, with a bright face and embrace you with outstretched arms, and, embracing you, kiss your honest faces? Who will ask about what is due and beneficial to your soul? Who will please the mourners with appropriate admonition? 41 Who will comfort the despairing? Who will encourage those who are faint-hearted because of their thoughts and those who are inflamed by them? Who will anoint you for the fight? Who will strengthen you on the path of piety? Who will raise up to goodness? Who will affirm to stand for the truth? Who will heal the sick? Who conveys tribute to those who are absent through letters? 42 Who will love so much that he will lay down his soul in Christ-like fashion for everyone, like this God-given shepherd. And how should we reveal, as if in tragedy, the many things that were connected with this blessed and admirable man, which you now reflect on as an unbearable loss? After all, the measure of the message would not bear this. And besides, it would be untimely to reveal many exploits in writing, (Col. 1833) so humble our soul fell into sadness. What would be considered worthy of silence regarding this husband, or loss from our memory? But alas for me, humble one. Moved within by the pleasure of what was said, I forgot that I willingly indulge in passion and thinking to console you with the memory of what this blessed thing has done for us, on the contrary, I inflict spiritual wounds on you and kindle the heart’s flame and increase the suffering and quickly fill my brother’s eyes with tears. But, O best of fathers and most famous of brothers. Let us not condescend to such thoughts, and we will not become pampered and succumb to passion, so that the great Apostle does not judge us. Let us resort to ancient generations and see what is happening - from the forefather to the present day. And first of all - with those who pleased God with their lives and the best lives: I am talking about the fathers before the law, the patriarchs, Abraham, Isaac, Jacob - about those who were before them and after them, in the law - Moses and Aaron, and about the subsequent judges and prophets, about those who were in grace - the apostles, martyrs, confessors, hierarchs, saints until now remembered. And as in the case with him, God allowed him to serve in his generation, and in his time he again called him to himself. And let the death of the saint not sadden you, but rather please you that he became a participant and was numbered among the above-mentioned saints, since he clearly accomplished feats equal to them. After all, if you like, He has not left us, but remains with us if, as He says, we keep His commandments. After all, being in the highest, he is strong both to ask and to help us. And as far as can be seen from the example, previously “through a mirror and fortune-telling, now face to face (1 Cor. 13:12) he serves and performs sacred acts more purely and brilliantly. And he began a little on the path to God, preparing one for us. He is preparing this dwelling of peace for us if we live pleasing God and as he himself instructed us in word and deed. May this comfort your blessed soul. Remembering this, may your mind rest in peace 43 and rest. Remembering the commandments and instructions of the blessed father day and night, and carefully studying them and carefully studying them, we will please God, to whom we have clung, and we will accomplish the feat set before us, and He will be glorified through us and will glorify us mutually, in the next century. And although it may seem to some that I have crossed the boundaries of the letter, I have not yet written the required part of the letter, corresponding both to the exploits of His Beatitude, and to the love of our (Col. 1836) humble soul, as well as to the impatient exclamations of your brotherly love, and, as it were, to its consolations. I know well that you are trying to investigate what was the dormition of the blessed one, what was the illness and on what day did his calling (to God) take place, what were his initial and farewell words, what were his will and orders, who gathered for his departure and burial, etc.? But who is capable of communicating this to you through a letter, and what soul, free from passions, will be able to describe this in words and to the smallest extent? But we will talk about this briefly so that you can find at least some consolation. As for the illness, it was his long-standing stomach illness, which, having increased from many years of imprisonment and exile, as well as from complete inattention to it, and reaching incurable pain, turned into complete insatiability, so that the blessed one seemed almost completely dead even before his dormition. Finding himself in bed because of her at the beginning of November, by the grace of God he recovered again. But ole of the generosity and nobility of the triblessed! After all, even during his illness he did not want to taste peace and consolation. He began to hate real life so much. After all, he has faded from long life and is burdened by old age, and is also afflicted with frequent pains, according to the word of David: “He gave no rest to his eyes and slumber to his pupils, nor rest to his eyelids, until he found a place for the Lord” (Ps. 131:4). And he found it. What was it? The endless and continuous and daily pouring out of the saving teaching, which he, being bedridden, entrusted to one of the scribes, since he was not able to clearly proclaim to the brothers who had gathered to him. We set out this teaching in a letter, so that everyone who is right-minded would know about it, and also would not remain ignorant about it and about his blessed death, even if the elder himself predicted it. Here it is. “Brothers and fathers! I fell ill, but through your prayers I was called back. But how long will we go back? After all, the day of death will definitely come, when there will no longer be room for “back”, the day that separates me from you and sends me away from this life. But this should not be considered an orphan. After all, he who said: “I will not leave you orphans” (John 14:18) and again: “And behold, I am with you always, to the end of the age” (Matthew 28:20) is not lying. In other words, we will see each other on that day, but, God grant, it will be in unspeakable joy and endless life. You know what I suffered in illness. How, filled with chills, I endured unbearable trembling. And then, as soon as possible, I was plunged into a feverish fever for the whole day. While enduring this, I thought to myself about how, at the coming judgment, I would not end up in fiery Gehenna from the torment of Tartarus and not suffer two punishments, because I, a damned person, am guilty of much more. However, one can cite evidence from current illnesses (either one or two) about “the intolerable wrath of God against sinners” (2 Chron. 36:24) 44. And we are kept here by much fear and trembling, so as not to fall into unbearable torment there. Therefore, the present persecution, even for some, turns out to be the substance of virtue. “In Him they shone as lights into the world, containing the word of life, to my praise (so to speak) in the day of Christ” (Phil. 2:15-16). What good did they not do? What improvement did you not achieve? After all, they saved themselves and will save themselves, having gained experience in temptations and, like gold, being tested by fire, and having accepted others, appearing as saviors of many - from the same rank and from another. May my part be with them and may I be numbered among them, if there is anything pleasing in me. And for others, albeit the smallest in number, it is a substance of malice thanks to the daring life and trampling on the obedience of those who committed their own shame. The Holy Scripture speaks about them in a timely manner: “The image of their countenance was darkened like pitch” (Lamentations Jer. 4:8). To them I will cry: “The sons of iniquity have forsaken the Lord” (Isa. 1:4). You changed the laws of monastic life. You have no right paths, but you rush around like lame people, deviating here and there. You leave your meetings and indulge in love for wives, some by remaining single, others by buying slaves. Others indulge in commercial life and (Col. 1839) a penchant for love of money 45 . Neither the prophetic curse, nor the apostolic rebuke, nor the exhortation of my humility frightens you. After all, as I learned, one of them, having fallen in love with a girl, directed his steps towards the very abduction and rejection of God. What do you say, O unfortunate and damned one? Was it not you who sang many times: “Where will I go from Your Spirit and where will I run?” (Ps. 139...). After all, you fell into a love passion at the instigation of the serpent, who seduced Eve and together with her expelled Adam from paradise. Or are you thinking of renouncing Christ, to whom you were united through the promise of virginity and united with sin, through which death entered the world? Or have you not heard the Scripture, which is so crying out about those who do such things: “Their worm will not die and their fire will not be quenched? (Isa. 66:4). Or do you not perceive the words of the Apostle, who says: “Fornicators and adulterers God will judge” (Heb. 13:4), and also: “If anyone destroys the church of God, will God destroy him?” (1 Cor. 4:17) 46 What will you find in committing iniquity? Is it not darkness and is it not a sword that cuts your heart? 47 Isn't this a pit of despair? Has Satan deceived you and is hastening you to throw a noose around yourself, like Judas once did? Be sober, darkened one. Escape from the death trap. May you not be captured by the snares of hell, because of which you will live the life of Cain. You will groan and shake and flee from a familiar face, and in the next century you will be condemned to fiery Gehenna. What else will I do if I am confined in the same place with these above-mentioned? What else? Or groan and testify and proclaim the coming sword? And if they hear and turn from their path of error, they will be the salvation of my humility. If not, then they alone will learn evil, alone they will go into the flames, where they will burn, “they will be subjected to punishment, eternal destruction, from the presence of the Lord and from the glory of His power, when He comes to be glorified in His saints and to appear wondrous on that day in all” (2 Thess. 1:9-10), who faithfully walk according to His commandments. He will give worthy honors to some, and to others - endless torment prepared for them. But you, brothers, I pray, walk well, so that the word of virtue may sound from you (1 Thess. 1:8), (Col. 1841) and even from the wicked, so that God will lead them “to the knowledge of the truth” (2 Tim. 2:4). Having endured everything (1 Cor. 13:7) in order to please God in everything, we flee condemnation to torment and inherit the Kingdom of Heaven in Christ our Lord Himself, to Him be glory and power with the Father and the Holy Spirit, now and forever. Amen. What happens the next day after four, which fell on Sunday, when, according to custom, this blessed man presided and the catechumen was read? It is strengthened by care and, as they say, pain rejoices in health, and care raises the dead. When it was appropriate for the secret teaching 48 to be completed, which this blessed one always performed with great desire, then he enters the sanctuary 49, serves God purely and makes a bloodless sacrifice. And having fulfilled it, and having given (the Gifts) to those present, and having accomplished everything in the most worthy manner, he was called to the table. And after him he received some of the arriving fathers and confessors and treated them in a friendly manner and announced his death and, having spoken with them, sent them away. And, as you know, not only then, but the entire time of the blessed one’s life was filled with nothing other than thinking about death and the desire to “be resolved and be with Christ” (1 Cor. 13:7). And what and how much work did he have to do thanks to this memory? And what should be said about what feats, through his diligence, he accomplished both alone with himself and in public, when they are almost truly egregious? Now this is much more obvious, although barely a year has passed since he completely prepared himself for death. Many times and often I communicated with him, who created and did everything according to the will of God and, however, in his Christ-imitating humility, still deigned to talk about this with my humility. He asked: “Did we forget to say anything that was due and necessary? Have we neglected any of our debtors? Thus, for their sake, his caring soul labored and showed concern for them. The next day, which was Tuesday, (Col. 1844) the memory of the great confessor Paul 50 was celebrated. As a God-loving and holy-lover, fulfilling the apostolate and, again, he accomplishes the divine mystery, sacredly honors the memory of the saint. And when evening had already come, having said a lot and finished speaking for those sitting with him, according to custom, he then entered the cell and, having performed the usual psalmody and prayers, lay down on the bed. And at four o'clock the usual pain came upon him. And calling one of the brothers who was sleeping in front of his cell, he announced to him about the pain and to the brothers who had also come running. And, having spent the day in proportionate pain, the next day he called all those present and uttered sublime words. What are they? Those that he never stopped reminding and talking about both night and day. Here are selected passages from them: “Brothers, this is the common cup that our father drank. I also drink it willingly and go to my fathers. Look at the will that I bequeathed to you. Keep your faith unshakable and your life immaculate. And I have nothing more to say, because I foreshadowed everything that was due to you, and taught you before.” This son of peace and love added the following: “Convey to our lord and bishop my kiss of reverence and honor, 51 as well as to the other fathers - the saints and priests of Christ, confessors expelled for the sake of the Lord and all brothers, friends and acquaintances who have labored with us, great and small, in the feat of faith.” Oh, how blessed and virtuous is this soul, which even at that hour did not think about anything like that, and strived for nothing else than to please God and glorify Him. And when our humility asked him what he would command regarding those who are under penance - brothers and laity, this lovingly compassionate and Christ-like doctor answered: “The Lord will forgive everyone,” while this truly worthy man of faith brought for confirmation the institution of God through Moses, His servant. And placing the sign of the cross on himself three times, he prayed, saying: “May the God of peace be with your spirit” (Col. 1845). And, having kissed everyone present, he remained like that. And a rumor spreads about this and a considerable crowd gathers. And so, over the course of two days, he sealed 52 and blessed everyone, and kissed them, and, after a meek conversation, released them, leaving everyone with a worthy sign of salvation and memory of their exodus. And on Sunday, when the memory of the Great Martyr Mina was celebrated, having chanted psalms according to custom and having partaken of the life-giving holy things (mysteries) and, according to custom, being anointed and sealed 53, he raised his hands up in prayer and at about the sixth hour he felt weak, and meekly ordered the candles to be lit. And then we began the psalmody. And when we stopped at the verse that says: “I will never forget your excuses, for you have given me life in them” (Ps. 119:93), then he betrayed his blessed and pure soul to the holy angels. This, in short, was the dormition of the blessed one and the limit of his ascetic path and repose from many exploits, sweats and labors. But how can I present this before your eyes without tears, my thoughts inflamed and my heart, as it were, in a frenzy? But let me continue the story a little. This triblessed one lay (it would be good if this could not be avoided, as a wonderful sight), worthy in appearance, angelic in appearance, the soul that had departed to God, as if by some light-like rays, was imprinted on his sacred body, with which and in which he served the Holy Trinity. Suddenly another crowd joined the previous visitors, some of them monastics, some of them mixed. Many of them were leaders, of whom there were hierarchs and priests, and each brought what was needed for the blessed burial and coffin. Some are white and valuable candles, others are embroidered shrouds 54, others are purple curtains, others are silver vessels, others are gold and silver and made of electrum 55, others are aromas and incense, and, so as not to prolong the speech, one is one thing, the other is another. Still, by faith they hastened to bring something worthy of memory to the holy relics and attach it to the honorable coffin. The next day and night there was a storm, as at the burial of St. Peter. And one could see a supernatural event. (Col. 1848) After all, everyone despised the sea, and the winds, and the floods of rivers, and temptations from the authorities, and considered everything else to be of secondary importance. But slaves also despised serving their masters, and farmers despised their work, and rulers despised their service, and sailors and merchants despised trade, and travelers despised their way. And everyone flocked to him, looking at him as a sacred treasure, and, to put it better, as someone who could breathe and speak. So, the next day, having served according to the rules with the proper psalmody and lighting of lamps, with the appropriate requiem services and sacred invocations 56, at the fifth hour we handed him over to the sacred coffin, in other words, the tomb 57, and not without labor and not without sorrow, because a crowd of people poured in to take something from the sacred burial clothes, or from the honorable relics 58 And, however, he was buried and laid in his home, in the place where this blessed one used to copy sacred books and perform services to the Lord. After all, this was his handicraft, which he performed in an apostolic manner after the sorrows of exile and in old age. And the father venerated the fathers, the priest venerated the hierarchs even before the anointing, the confessor venerated the confessors, the pre-elected martyr the martyrs, the teacher the pre-chosen martyr, the great trumpet of truth the preachers. Perhaps I will add the following: the abstinent venerates the abstinent, the pure - to those who love purity, the lover of hospitality to the hospitable, the humble - to the humble 59 . Godfully he became “all things to all men, as far as possible, in order to save, if not all, then many, watered by the apostolic deeds. And now, having completed the apostolic path, he enters heaven itself and celebrates together with the faces of the angels. “in the place of the wondrous tabernacle, in the voice of those celebrating” (Ps. 41:5), enjoying in the Lord of eternal blessings. And from there, contemplating us, he brings even more fervent prayers to the Lord for us humble ones. Let us, the humble, changed in hope, gratefully endure this sorrow, uttering this praiseworthy voice: “God gave, God has taken away. As the Lord willed, so it was” (Job 1:34). After all, if anything happened, it was by the will of the Lord, who provides for the good of everything. “But to His will,” (Col. 1849) as the divine Apostle says, “who can resist”? (Rom.9:19). And, however, let us obey the laws of nature and, weeping like an orphan, we will tell about the God-loving and child-loving father. And every day we see how, like birds, our different brothers from different places quickly flock to our father’s tomb: some from near, others from far away, joyless in face, sad, mourning, sobbing, bent over, unkempt and sighing from the depths of their souls, so that their condition is known from their very faces. But many others also enjoyed their father's blessings. You, most blessed ones, will perhaps say the same and more, as those deprived of contemplation of the blessed one because of his death, weeping and weeping. But be comforted and encouraged by what you have heard and what you hope for, and continue to courageously complete your wonderful journey, constantly praying for our humility, as we do for you (even if it sounds bold). Through you, we greet your entire congregation together with others in a fraternal manner. Those who are with us greatly welcome your shrine. About St. Theodora Studite is the latest work of Pratsch Th. Theodoros Studites (759–826): Zwischen Dogma und Pragma. Leipzig, 1997. See about him in particular Loparev., Byzantine lives of saints of the 8th–9th centuries // Byzantine Temporary 17 (1910) 194–195. See also Beck H.G. Kirche und Theologische Literatur im Byzantinische Reich. Muenchen, 1975. S. 400. See Τheodorus Studita. Epistolae. PG. T. 99. Critical edition of Fatouros G. Theodorou Stouditou epistolai. Thessaloniki, 1977. On the Orthodox resistance to Leo the Armenian, see in particular Afinogenov D. E. Patriarchate of Constantinople in 787–843. M., 1998. See about this plot in particular .Dobschütz E., von. Methodios und die Studiten // BZ. Bd. 18. 1909. S. 41–105 St. Theodore the Studite was born in 759 and died on November 11, 826 on the Princes' Islands. For a bibliography of his life and works, see Οxford Dictionary of Byzantium. Vol. 3. P. 2044–45. Of the Russian works about him, Dobroklonsky’s monograph, Dobroklonsky A.prp, has not lost its significance to this day. Theodore abbot of Studium and confessor. T.1–2. Odessa, 1913 From the context it is clear that this message was written on the anniversary of the death of St. Theodora Studite - by November 11, 827 This expression can be seen as Biblicalism, first attested to by the prophet Ezekiel: “And I will remove the heart of stone from their breasts and give them a heart of flesh” (Ezek. 11:19). See Johannes Chrysostomus. Homilia 36 in Genesim. Εἰπὲ οὖν ὅτι ἀδελφός σου εἰμί. Tell me that I am your brother. Behold a diamond soul, behold an opinion harder than iron. (PG 53, Col. 334 C). Mimhths/Theme of idolatry is key to both the Areopagitica and the Philokalia. The Monk Theodore the Studite drew up a charter for the Studite monastery. For recent works, see A.M. Pentkovsky. Typicon of Alexey Studit. M., 2001. Apparently this refers to the words of the Savior: “I am the good shepherd: the good shepherd lays down his life for the sheep.” (John 10:11) From 815 to 821, by order of the iconoclast emperor Leo the Armenian, Venerable. Theodore was in exile in Asia Minor for his practice of icon veneration. Michael I called him back to Constantinople during the uprising of Thomas the Slav, but then again sent him into exile to the Princes' Islands. This name is understandable, given that the disciples of St. Theodora, even during his lifetime, appeared in various parts of the Empire (including Sicily and southern Italy) and in Palestine. St. Theodore the Studite was the author of a number of liturgical hymns, primarily for the time of Great Lent. He is considered the creator of the Lenten Triodion and the author of incomplete canons (tripesnts and tetrapesnts) for each day of Lent. This appeal is present in the service of St. Prophet John the Baptist. Καλλιβλέφαρος - the term is present in the works of St. Theodora Studite. Literally nomophilax - church lawyer I became all things to everyone, so that I could save at least some (1 Cor. 9:23). Compare the stichera of St. John of Damascus for burial: “Oh a miracle! What is this mystery about us? This quotation shows, firstly, the familiarity of St. Theodore the Studite and his interlocutors with the hymnographic heritage of St. John of Damascus, secondly, refutes the unfortunately widespread opinion among scientists that until the end of the 9th century. in Constantinople they were unfamiliar with his work. This refers to the book of Lamentations by Jeremiah. Wed. in the house of God, which is the Church of the living God, the pillar and foundation of the truth. 1 Tim. 3, 15. Wed. Ps.16:3. My eyes see what is right. Wed. Ps. 118 / Depart from me, you evildoers, and I will seek the law of my God. χρυσορρήμων, A term present in the letters of St. Theodora the Studite (Letter 301, 419). At St. John of Damascus refers to St. John Chrysostom (Joannes Damascenus. Oratio de iis qui in fide dormierunt) PG 95 252. He wants all people to be saved and to come to the knowledge of the truth. Tim. Wed. Isaiah. How beautiful are the feet of those who bring good news of peace! (Isa. 52.7) Serendipity of St. Theodora Studita is also known from his life. Literally - wrestlers - anointing. Ps. 37, 8. I walked around complaining all day. Let us note that Psalm 37 is the second psalm of the Six Psalms, part of Matins, which was organically included in the studio service. Dan. 3, 33. The quote is taken from the Song of Azariah, the seventh biblical song included in the canon of Matins. Ps. 21, 14. It is read at the Royal Hours on Good Friday, since it typologically prophesies about the suffering of Christ. Ps. 87, 5. It is part of the Six Psalms. Also read Christologically. Slavic text - “And I was like a bird, special here.” This psalm is part of the Great Compline, a monastic service that developed in general terms under St. Theodora Studite. Slavic text – “We have become like the tawny owl of the desert.” At this time, the Studite community was going through hard times. Emperor Michael II turned from a policy of tolerance increasingly to persecution. Literally “standing” – στασιν. Perhaps this refers to the teachings of St. Theodore, in particular, the Greater Catechism, created, according to some scholars, before 815. The letters of St. Theodore the Studite cover the period from 796 to 826 and relate to various aspects of monastic life, as well as the life of the Church and the Empire. From early collections, 849 letters are known; currently 560 have been published. Literally - “let him keep the Sabbath” σαββατιζετω. The “Sabbathing” of the mind in this context is possibly connected with the Passion of Christ and with Holy Saturday. Quote from the Prayer of Manasseh, part of Great Compline. As a result of iconoclastic persecution, some monastics renounced their vows and returned to secular life. The degree of pressure from imperial power during the Second Iconoclasm was lower than during the first, but was sufficient to cause the unstable to fall away. See in particular Afinogenov D.E. Patriarchate of Constantinople in 787–847. M, 1998. Translation by the author. In the synodal translation - “If anyone corrupts the church of God, God will punish him.” The Church Slavonic translation is much closer to the original: “If anyone corrupts the church of God, God will corrupt him.” Wed. Matt. 24:50-51 “Then the master of that servant will come on a day when he does not expect, and at an hour when he does not think, and will cut him in pieces, and subject him to the same fate as the hypocrites; there will be weeping and gnashing of teeth.” Mustagwgiva. This refers to the Divine Liturgy. Ἱερόν This refers to the altar. Saint Paul Bishop Constantinople, confessor. He professed the Orthodox faith against the Arians. Died in 350. Comm. November 6. By this we mean St. Patriarch Nikifor (+828). This refers to the sacrament of unction. This refers to the monastic burial service, which consists of the singing of psalmic antiphons, the reading of the Apostle and the Gospel, and the saying of prayers after each Gospel. τῷ γλωσσοκόμῳ. coffin, tomb. See Lampe G. Patristic Greek Lexicon. Oxford, 1961. P. 361. See Ivanov S.A. Pious dismemberment // Relics. M., 2000. P. 47. Literally “measured to the measured wise.”