[Col. 884] XII. Our Reverend Father and Confessor Theodore, a catechetical funeral homily in honor of his mother

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. 884] XII. Our venerable father and confessor Theodore, a catechetical funeral oration in honor of his mother" (14 chapters). The essay is dedicated to the glorification of the mother of St. Theodora - Theoktists, whose image serves as an example of a truly Christian life. The work, addressed to the monastic brethren, acts not only as a panegyric, but also as a “catechumen,” that is, a teaching about virtues. The author describes in detail the life path of his mother, starting with her marriage. He emphasizes her deep faith, expressed in the rejection of superstitions at the birth of children, in the constant study of the Psalter and Holy Scripture, as well as in a strict ascetic lifestyle in marriage (chastity, abstinence from meat, night prayers). Particularly notable is her ability to convince her husband to commit 5 years of abstinence from each other while living together and her exemplary upbringing of children, whom she taught from an early age to prayer, piety and works of mercy. A significant place in the essay is devoted to her virtues of mercy and generosity towards slaves, orphans, widows and strangers, despite her inherent natural severity, which she always softened with repentance and humility. The turning point in her life was the adoption of monasticism, to which she led not only herself, but also her husband, 4 children (including St. Theodore) and 3 of her husband’s brothers, distributing all their property to those in need. This act of total self-giving is compared to the sacrifice of Abraham and the mother of the Maccabees. Next, the Monk Theodore narrates about her monastic exploits, trials and tribulations associated with the iconoclastic heresy and persecution to which her children-confessors were subjected. He shows the image of a courageous mother who secretly visited her sons in prison, strengthened their spirit and sympathized with their wounds, and also gathered scattered brethren in the monastery. The Word ends with a description of her deep humility, non-covetousness and joyful dormition, as well as a heartfelt prayerful appeal to her with a request for intercession for her children and for the entire Church. Contents 1 2. Spiritual care for newborns 3. Asceticism within family life 4 5. Attitude towards slaves 6. Acceptance of monasticism 7 8. Exile 9. Caring for your children-confessors 10 11. Ascetic feats. The relationship between severity and humility 12 13 14. Prayerful appeal to the mother Children and brothers. The time has come to announce to you unexpected news, the subject of which is the death of the famous sister of our common father [Plato]: she, having completed her activities in this life, according to the precisely defined advice of the life-giver God, moved to a premium region, leaving us not with unreasonable sadness, as perhaps someone would think, but causing joy with her resettlement, giving us good hopes. Do you want me to tell you, as well as everyone present here (after all, now is not a time of silence, but conversation, according to the commandment of the commandment not to praise a person before his death - Sir. 11:28), what wonderful, sacred and worthy of the Kingdom of Heavenly deeds she accomplished while still in the flesh? So, my children, incline your ears, and I will tell you about everything, completely avoiding exaggeration, and my speech about her [mother], moreover, not unreasonable, but, as I think, very useful, will serve instead of an announcement. 2. Spiritual care for newborns I will not talk about the fact that she received virtue from her parents, as well as life, since I propose to describe not what happened before me, but what happened with me, and from the very time when she achieved experience in the knowledge of beauty and its opposite. Therefore, we will leave childhood and youth and begin our speech from the time of her marriage; and although the worldly life of our beautiful mother was not typical for us, nevertheless, we will, if necessary, mention it in order to see the end at the beginning. So, her first virtue was to completely love God and honor Him so that, although she entered into marriage, she directed herself entirely towards achieving a better life. Therefore, having given birth to us, she did not utter those words that other women usually pronounce over newborns, and did not, by demonic suggestion, use [Col. 885] spells, bandages and any other magic over seats and beds, tying necklaces and amulets, but limited herself to protecting us only with the seal of the Life-giving Cross, replacing with this all weapons and invincible guards. And so, while all the other women bow to the organizer, performer and teacher of such mysterious actions and stand up at the mere sight of him, only our mother never agreed to bow her head, or rush to the magic, or participate in it, although the performers threatened her many times, but the truly righteous souls are in the hand of God, and no torment will touch them (Wis. 3:1) and he who trusts in the Lord is like Mount Zion ( Ps.124:1), as Scripture says. 3. Asceticism within family life Then, when divine love intensified in her heart, she, being unlearned since childhood, learns, like a wise woman, the sciences and becomes enlightened, learning the Psalter by heart very well and quickly; At the same time, she devoted herself to studies not during the day, so as not to upset her husband and not to cause damage to the house, but before sleep and after sleep [in the evening and in the morning] she read while the lamp flickered, without letting go of her work; and so, doing one thing and then another, she multiplied the house and learned sciences. From that time on, she constantly, day after day, talked with the divine David and engaged in divine reading. And then, with her heart aflame and striving for the future good, what does she, marvelous, do and what does she undertake? Having turned away from all vain things, taking on the appearance of a widow, she thus became an excellent example for everyone who knew her, since she did not resort to an oath at all, never spoke a lie, did not eat a lot of meat, especially during fasting; when she was invited to a wedding feast, she kept herself apart, did not touch the meat and did not look at the wedding festivities; she was chaste like no other woman, knew only one husband, and after marriage she was so pure in soul that she was free from subordination to thoughts. What time of midnight did she spend without usefulness? After all, she fulfilled the sacred word: I rose at midnight to confess to You about the destinies of Your righteousness (Ps. 119:62). What was it like waking up in the morning? And what other hour appointed for thanksgiving did she miss? It was never like this, but she took care of the house very diligently, like no other hardworking person, and in good deeds she showed the richest generosity, beneficially influencing her husband, children, and maids with her example. Along with other things, she reminded her husband of the death outcome, advised him and invited him to abstain from each other and, of course, convinced him, so that after that they for [Col. 888] for five whole years they did not know each other, although they reclined on the same bed, which is very surprising and rare. And in fact, isn't it supernatural when fire cannot touch nearby straw? And if Boaz is praised for remaining impassive even for one night in relation to Ruth, who slept with him (Ruth. 3:14), then how should the glory of chastity not justly belong to both of them? And let this be a praise for both, for here the husband participates in glorification together with his wife. She, the all-virtuous one, brings up her children in instructions and edification, either striking them with reasonable punishment, or leading and guiding them with complete care and raising them to something more perfect. What happens from this? She raised her daughter in an amazing way, not allowing her to look at men and adorn herself with necklaces, bracelets and purple dresses, guiding her in piety, educating her in the sacred sciences, teaching her to accept the poor and forcing her to cleanse the wounds of the sick with her own hands; finally, raising the girl’s mind from the present and earthly to God and heavenly beauties, she devotes her to God. But the conversation about her excellent upbringing of children, which evokes many memories in me, let me limit myself to what was said only about my daughter; I’ll just add something that I shouldn’t forget: every day, when the children fell asleep, she herself went to bed not before approaching them and making the sign of the cross over them; in the same way, after waking up, when she raised us from sleep, she encouraged us to pray, so that not only she, but also the children would learn to serve God. I will also have a lot to say about slaves and slaves, since I want to say that she treated them, fed them, watered them and dressed them like no other person, even more humane: their daily food did not consist, as usually happens, of bread, wine and vegetables, but often, especially on holidays, she treated them to fresh meat, fish, birds and tasty prepared drinks, since I wanted to use it all alone. Is this not commendable and does not testify to the cordiality and advantages of her holy soul? I know that all of you who enjoyed her hospitality will confirm this. But I need to say that she both threatened and cared for the safety, especially of those at home (I don’t know whether this will lead to censure or praise), subjected her to insults, insults and blows, and did this to achieve chastity, to drive out theft and for the sake of other virtues, and also fell into anger, being generally strict in her soul, rather hot-tempered by nature and imbued in many respects with zeal for God. But after the blows she inflicted, she used to enter the bedchamber and begin to hit herself on the cheeks, saying to herself: “So you caused pain,” and after that she came to repentance, invited the punished woman to her, fell on her knees before her and asked for forgiveness. Oh, blessed change! If for the first it can be [Col. 889] to blame, then for the second, as it happened in an unusual way, everyone will praise her. Therefore, as someone who combined mercy with fear, she received love from the slaves, clearly let them know that she cared about their chastity, and thus achieved the best. And who surpassed her in love for others and in alms for those in need? After all, she measured mercy, especially for those most in need, and on the other hand, although she sympathized a lot and generously provided help, the modesty of her life did not allow her to be in everyone’s sight. Witnesses of the truth are, of course, many, and many times over, orphans and widows, wanderers and natives, the sick and the elderly, possessed by the sacred disease 1 and healed by the hand of this nourisher of the poor. It is also noteworthy that she had Christ 2 as her table companion and guest (cf. Rev. 3:20), especially when the time of the holidays came. All this seems to me to be a considerable means of salvation for those entering into marriage, although we have nothing more to say in honor of the one being glorified. And when the time came to invest in the monastic image, who more than she received the servants of Christ, or showed hospitality, or healed, especially since she was encouraged to do this by her brother? To shorten a lot, I will say directly that she, imbued with a love for the ascetic life, convinces her husband, attracts her children to her with many concerns, instructions and promises, and then her husband’s brothers. And so, having arranged everything well, she leaves the house, presenting to God the whole society: her four children, her husband’s three brothers, and herself at the head of all. Oh, an amazing new event! Oh, wonderful change! This amazed the capital for the whole day, amazed relatives, surprised acquaintances, embarrassed not only everyone who saw, but also those who heard about it, because the spouses, who were still in middle age, satisfied with their means of life, respected by the royal rank and the position of treasurer, who had adult children, did not bow to all these worldly attachments, did not stop at the fact that they did not leave a successor to the family, nor before blood kinship, nor before deprivation at home, nor before the dismissal of the servants, but they rejected royal honors, trampled on the delights of life, cut off the habit of carnal relations with the sword of the spirit and nobly performed what was pleasing to God. O true and courageous soul of Abraham! 3 In fairness, she can be placed along with the beautiful mother of the Maccabees, since she sacrificed her children to an ascetic feat (cf. 2 Mac. 7:20), as well as with Anna, the mother of Samuel, because by vow she dedicated to God not just one, but all of her fruit (cf. 1 Sam. 1:11). I will now do to you, listeners, something more pleasing and honorable, by telling about her leaving her house. Having appointed this exit on a certain day, she, [Col. 892] as if on a holiday, she invited all her relatives to her place; and some of them mourned, others cried and, looking at the amazing spectacle of the voluntary removal, appreciating the greatness of the mysterious event, praised it; and so both of them saw that one left the house, and the other waited a little and then went to the place of asceticism, and gave away her own house and divided it among those in need. Such were the affairs of our mother's worldly life, and thus they happened; Not only you, but also those who are in the world and are obliged to give praise to God should benefit from this most beautiful narrative. Now, beloved, let us move on to what follows, which is what we will mainly be talking about. She, adorned [with virtues], takes on a beautiful change, puts on an equal-angelic image and draws tears from many people who gathered that day for the celebration, some of whom were uninvited, just to see the sacrament being performed. My common father [Plato] and I were also present, but with joy or sorrow - I don’t know how to say. However, we lost our mother and could no longer talk with her and come to her with the same boldness and, feeling the deprivation, our hearts grieved. And when, in the fullness of time, we, together with our parents, intended to do the same thing on ourselves 4, then I, as having already passed from being a minor to the age of a husband, grieved and grieved (how could it be otherwise?), although I endured this mood with gratitude, but of the two brothers 5 the latter was still a youth, and when the day of separation came, begs and delays began, requests, lamentations and hugs, and he ran, threw himself on his neck, and did not leave at all. from his mother, like a young calf who did not want to be separated, and asked to be left with his mother for a short time. And subsequently he promised to fulfill her will. So, didn’t her indestructible heart waver, didn’t she bow to her son’s tearful pleas and give in? Not at all. But what was her honorable word? Having suppressed the strong and heartfelt emotion in her maternal heart, she said: “If you, child, do not go voluntarily, then I will personally take you to the church” 6 . So, the son relented and we parted ways. She, it seems to me, did something similar to what is sung about the holy mother of [one of] the forty martyrs, who brought her barely breathing son and laid him on a chariot 7 . But what then? She, a noble woman, strived primarily for submission, as was right. But since, as a result of the previous [iconoclast] storm, neither the monastery was built, nor the soul inclined to monasticism could reasonably [Col. 893] to lead many, then she is inclined by her brother to live like a Kelliot 8 with her daughter, who took monastic vows earlier, and with another relative. And she lives patiently, lives with sorrow - how could it be otherwise? After all, she did not have a leader, but she found opponents of piety, and they were so strong that they expelled her from the sanctuary. I, sparing the listeners, am ashamed to say for whom and through whom this happened; however, she lived, suffering for the good and drawing closer to the Lord. I don’t know how to tell her about the hardships and disasters of her life, about the events that happened to us, the insults from relatives and the royal court, about sorrows and difficulties. All this happened from the well-known - adultery of the emperor 9, because of which she also had to suffer. Since I remembered a crime of universal significance, you know what grief she [mother] received when she saw that we were expelled from the monastery, since she arrived to us at that hour. And although she, the lonely one of all of us, should have been the one to grieve, she did not express indignation, did not utter a cruel word, did not tear her tunic and did not burst into sobs, but only said: “Go, children, and be saved in the Lord, wherever you are and whatever you suffer, having chosen all this for the sake of His law; for it will be better for you (no matter what calamity, even blood, you experience) than to be near an adulterer and thereby betray the truth.” O bold and noble soul! She did not fall from excitement, as usually happens to a base and weak woman, but what did she do? She came out with us, made the journey, exhausted her very weak flesh by climbing the mountain, not wanting the services of a companion. Alas, alas! How inhumane everyone was at that time, especially some of the former subordinates who, when meeting, expressed reproaches, so that the gospel word would be fulfilled: defeat a man from his household (Matt. 10:36). So, the blessed one warned us, who were subjected to dishonor. 9. Caring for your children confessors And let no one think that we praise ourselves without having anything praiseworthy, for it was not we who fought, but others, and valor should be attributed to our common father [Plato], but in order to depict the exploits of the one being praised, we, forgive us, allowed speech about some of our deeds, although we did not want to: but great is our Lord and great is His strength (Ps. 146:5). She secretly entered the place of detention and, seeing the wounds 10, anointed them with oil and gave glory and praise to God for the fact that her children underwent this for the sake of His commandment. Then she, with prayers, tears and joy, experiencing feelings of two kinds, accompanied us on the journey from the first place of imprisonment to the more distant one, [Col. 896] aroused surprise and appeared blessed by God and more pious people. She met us again when we returned from Kafar and were sent for imprisonment to Thessalonica 11, and in the winter and evening hours she was waiting for us in a rural dwelling, being in great fear, hiding and not knowing whether she would see us, and spent almost the whole night with us. When we laid out our wills about the Lord to each other, early in the morning (how sad and regrettable this is!) we were immediately separated from each other, and she said a farewell word and, as if as a parting word, with tears covered every member of our body with her kisses. She said: “It seems to me, child (I convey her words literally), that you are going to death, but it is natural for prudent people to discuss everything; if you are united with each other by love, then as soon as a small separation occurs, a single body, according to the word of the great Gregory the Theologian, will be divided into two parts and death will occur for both; and if oxen, fed together and imprisoned in one yoke, cannot bear separation and low when they are separated 12, then how and in what direction can we act at the present time? And we were both imbued with a strong sense of fear of God. Such were her deeds, and she should be honored for her generosity. As for you, brothers, you yourself, as those who benefited from her benefits, tell us how, when she came to us, she gathered you into her own monastery, like chicks that had fallen out of the nest; then, returning, she arrived in the city and persuaded each of you, appearing here many times; she convinced and begged, inviting one to her, healing another, strengthening another, saving another; She nourished some, guided others, as the best steward and patron according to God, like the truly new Natalia and zealous Priscilla 13. Witnesses are you, who experienced her benefits and spoke about it quite sympathetically and with surprise. Then this wondrous wife was awarded the last bliss, since she was subject to censure from some, whose names I willingly omit, and, of course, experienced persecution for righteousness and truth. And you yourself, father, tell me about what she, the performer of many feats, did for you, who were imprisoned, during interrogation and in taking care of the necessary things; talk about the cruelty of the king, about threats and torture. Didn’t she suffer with you, remaining with four of her companions in prison for thirty days, all of them in separate prisons? Let me also say what she suffered from [Col. 897] servants of the prison, and what trials she was subjected to even in relation to life, how she ate the bread of sorrow and drank the cup of sorrow (cf. Ps. 127:2; Jer. 16:7). All such deeds and daring actions cannot speak in favor of the present time. But may all of them be forgiven for what they have done. It would be better to say so, although later, according to the Divine judgments of allowance or oikonomia, persecution arose so that evil would cease and lawlessness would submit to the law. For we, having been subjected to exile and scattering, gathered, as you know, into one place and from the queen received the right to a happy return 14. 11. Ascetic feats. The relationship between severity and humility But what else can I add to what has been said about my venerable mother and what else can I add as most appropriate? Oh, the streams of tears that constantly flowed from her eyes for the sake of her husband and the most unstable of her children [Euphemia], for the sake of her flock and all those who were in error, and for every other reason! After all, she, like a spiritual mother, knew how to feel sorry; as a sister, she always labored more than other sisters in the Lord, although she did not live with them. Oh, compassionate soul and always disposed to give alms! Oh, the exhaustion of a sympathetic heart that cannot bear the deprivation of those who come! Therefore, she asked for those who asked, borrowed money to get rid of the loan, rejoiced when she paid for the liberation of others, often organized Christ-like meals, convened the poor, served with her own hands, because she had love and the gift of affection for the poor. Oh, honest lips, constantly studying the Divine Scriptures and working continuously for this until death! Oh, honest legs, tired from constant standing and toil before God! Oh, sacred hands raised to God not only in the evening (cf. Ps.140:2), but also in the morning and at midnight. Oh, all-night prayer conversation! Oh, the explanation of night dreams, since God, comforting His servant, often, in view of impending disasters, revealed the future to her. Oh, relaxation of the whole body from ascetic deeds! Oh, shabby and not warming clothes during the cold, the bed is hard, tight and short, the seat is unsettled! Oh, the indifferent and indifferent attitude towards any outward appearance of a person! Oh, her constant and zealous union with God! For his sake, she struggled with despondency, did not want to see us more often and anyone else who was still improving spiritually, but she was forced to make some trips and distances, and she constantly tried to follow the rule. Oh, continuous good deeds that did not stop day or night! Oh, the hardness from the work of naturally delicate fingers, on which the skin has changed due to rough work! [Col. 900] After all, she did not limit herself to working only for herself (she cared least about this), but dressed almost the entire film, as you, listeners, know. In all this, she was the only one among other women, so if she, as a person, can be reproached for anything, then the basis stems from here, that is, from her zeal for the beautiful, because she, as the one placed in charge, was demanding of her subordinate companions in the performance of duties and was angry when they failed to fulfill their duties in business, psalmody and while standing [in the church]; It happened that her feeling defeated her, although not often, and she pushed those who were dozing off and hit the disobedient. Despite all this, they loved her more than people who were quite courteous, because in her affairs she was guided by the good and always demanded and obliged her to obey; and of course, with this she appeased God, just as we ourselves, naturally, give her forgiveness. After the imprisonment of her father [Plato], she submitted to me with such humility and was so devoted to obedience that she called herself a slave, touched my unworthy feet, confessed the secrets of her heart and did not deviate at all from my commands. I, unfortunate one, am filled with shame every time I think that she called me master and father and treated me with respect, combining love with fear and obeying not like a mother, but like a child. In addition, she adhered to the rule of moderation and did not eat to the point of satiety; obedience did not allow her to reduce the quality of food, although she was very opposed to this and even refused to obey. She ate once a day and mostly at sunset, eating simple and ordinary food, without oil or wine; When on certain days she did allow it, it was not to the point of satiety and she was content with very little. The proof of her non-acquisitiveness was that she had nothing - no maid, no gold, no silver, and nothing from the objects of this world, but only a wretched hair shirt that she wore and two shabby bedspreads. She did not care about this until her death and handed over to me and my brother what she had for burial and, thus, remained deprived of both material objects and the attachments of the world and joyfully departed from this life, as if going home, uttering good wishes and saving speeches to us and blessing each of those present, since many of the brothers came to see her dormition. 14. Prayer to mother Oh, venerable and desired mother (I am turning to you, a pleasant word for me [Col. 901], and a kind deed, and a dear sight - mother and daughter at the same time, or better yet, doubly my parent and mother)! How did you leave us? How did you leave? Where did you move to? Where and in what places do you stay? In what monasteries do you live? Who are you contemplating? From your wonderful deeds, I know well that you defeated the ruler of this darkness (cf. Col. 1:13; Eph. 6:12) and retired to where sickness, sorrow and sighing are banished, where all the saints have a merry dwelling (cf. Ps. 87:7), where there is singing and a choir of those celebrating and triumphant (cf. Ps. 41:5), where our common brothers are, whom you loved and with with whom she preferred to communicate; and now the properties of our flesh determine the difference in cohabitation. Do not forget us, your least children; I ask and implore you - do not forget your small flock (cf. Luke 12:32) and at the same time great, but having achieved boldness - and I believe that you have achieved - present yourself, propitiate and intercede, pray and ask now more diligently, guiding, affirming and protecting me, wretched, from the fear of sin, from the flying arrow of iniquity (cf. Ps.90:5) and from any other demonic attack (cf. Ps.90:6 ); shepherd me and those who are with me, encourage and remind through spiritual unity, supervise, constantly correct and see how I am improved and excited in soul and body, so that I, guided and directed in various ways, moving towards the true goal, please God with a good life and after this life I achieve with everyone who follows me your protection and receive with you, as least child, remaining at the right hand of Christ our God (cf. Matt. 25:34). This is what, children, the truth forced me to tell you, who, contrary to custom, encouraged me to do the same thing. Perhaps we are talking about epilepsy. – Ed. That is, someone from the poor. Apparently a reference to Genesis 22:1–18. – Ed. It is also possible to translate “to the ship”, that is, we are talking about sailing on a ship to Bithynia, to the monastery. – Ed. See: St. Basil the Great. Conversation 19. On the Day of the Holy Forty Martyrs, 8 // St. Basil the Great. Creations. T. 1. P. 1034. – Ed. The Kellyot type of monasticism was somewhat different from the cenobitic one. – Ed. This refers to Constantine VI (771 - after 797); ruled Byzantium from 780–797. – Ed. Wed: St. Gregory the Theologian. Word 36, 5; 43, 24 // St. Gregory the Theologian. Creations. T. 1. P. 427; 524. – Ed. St. MC. Natalia, who suffered at the beginning of the 4th century, became famous, in particular, for morally helping her husband, St. martyr Adrian to endure torment for Christ. St. MC. Priscilla (Priscilla), mentioned by the holy apostles Luke (Acts 12:5) and Paul (Rom.16:3; 2 Tim.4:19), also became famous for her help to the Apostle Paul. His mother, Rev. Theodore compares them with them because she exhorted and encouraged her sons to accomplish the feat. – Ed. On July 16, 797, Emperor Constantine VI was dethroned, blinded and sent into exile. The Byzantine throne was occupied by the pious Empress Irene (797–802). – Ed. The point, obviously, is that Theoktista did not look at a person’s appearance - at his wealth or nobility or lack thereof, but treated everyone in a Christian way, looking at his soul. – Ed. You might be interested in: