Letters 1 part 42/55

That this brother is worthy of that journey [to heaven], there are many testimonies:

first, his obedience, proven from youth even unto old age;

next, he was imprisoned twice; and once he set out for the West as an envoy on behalf of our church — one whom an apostolic mouth blessed, and whom the Church of the Romans praised;

within his brotherhood he was a man mighty in deed and word, a laborer of God's commandments, a pillar and foundation of his own coenobium, having displayed many distinctive marks of virtue; and now, in this very same work, during the present persecution, going about through cities and regions, in want, afflicted, ministering the word of truth, until he breathed his last, having gone to sojourn with the Lord.

Such, then, as the truth stands, was the servant of the Lord you gave lodging to; and so great a holy relic has, by providence, been laid up as a treasure among you.

Therefore we are all the more joined to your love according to God, and we pray for you the good things of the Jerusalem above, in return for your having received the holy Dionysius with a true heart — whose remembrance be together with the ranks of the saints.

{A Catechesis to his own disciples} Brothers and fathers, others announce the deaths of their own kin with sorrow, but I do so even with great joy;

Why? Because our departed brothers are holy partakers of the heavenly calling: Anthos, who — true to his name — blossomed forth in the virtues, and Dionysius, who excelled in holiness in a manner worthy of his namesake.

And it is right to say what kind of death each of the two had.

The one, having just come from the guest-lodging where he was staying, and having, as it happened, taken leave of us for the very last time, fell ill along the road on his way back, and fell asleep in holiness at the monastery of Myele;

the other, having fallen into sickness, endured — if it is not rash to say so — the sufferings of the celebrated Job;

for indeed he saw his own flesh wasting away, and his bones clinging to his flesh;

unbearable pains, wounds and sores, an unmeasured flux of the bowels — only his breath remaining;

bearing these things with thanksgiving and patience, he too went to sojourn with the Lord.

Behold, the blessed ones, how they too are martyrs: Dionysius, the approved laborer of God, and Anthos, the little lamb of Christ; Dionysius, who from youth to old age completed the contest of obedience, and Anthos, who from childhood to middle age was sanctified in obedience — both of them vessels useful to the Master, God, not only in the things for which they were praised both before and after, but also because, for righteousness' sake, they were crowned with the diadems of imprisonment;

and what could be more glorious than this? Yet the other of the two has still another ground for boasting: that he rendered service to our lord brother and archbishop, and a lengthy service too, and not only lengthy, but also greatly praised.

From both sides, then, this brother is worthy of admiration.

What then shall we say to this, brothers? That all of us, every one, will surely pass on from here, and the passing is from sojourning to true rest, from darkness to light, from turmoil to calm, from war to peace — where there is no biting serpent, where there is no fear of falling away, where each will receive back what he did through the body, whether good or evil.

Therefore let us also hasten, my brothers, to depart this life in holiness, so that we may escape the eternal judgment and be counted worthy of the kingdom of heaven.

It is a fearful thing to fall into the hands of the living God;

'our God is a consuming fire.'

Let us fear, beloved children, let us tremble, let us rise up against the dragon, the devil — both those who think they are standing, and those who have been tripped up — because for the former a slight slackening produces a fall unto death, while for the latter a small recovery will bring about the healing of the wounds of the soul;

Does he who falls not rise again, or he who turns away not return? Yes, my brothers, the door is not yet shut, the festal assembly is not yet dissolved.

Let us spare ourselves; let us consider how we conduct ourselves in the city, where we sit, with what sort of persons we converse, how great our food is, our stillness, our sleep, our conversation, our hymn-singing — let all of it be pleasing to God, all of it beneficial to our neighbor.

Let no one do anything contrary to what is fitting.

Transient glory is nothing, flowing wealth is nothing, fleeting luxury is nothing; there is no profit in anything reckoned beautiful and fair by those who love this life, but all is vanity and vexation of spirit, as he who made trial of all the pleasures of this age has said.

And would that it were vanity only!

But instead, eternal torments are laid up in its place for those who have wallowed in it.

But for us, to whom spiritual life has been granted by the Lord, how great and how severe a punishment lies in store, if we do not flee from it? For this reason, my brothers, I remind you, I exhort, I entreat, as one indebted, as your servant for the Lord's sake: let us live righteously and holily also for the time to come, that we may inherit eternal life in Christ Jesus our Lord, to whom be glory forever.

{To Euphrosyne, hegoumene of Klouvion} What befell our blessed lady and common mother — for I do not hesitate to call her our mother too, on account of her virtue — demanded that we ourselves should come in person, and sing for her the fitting funeral lament, and speak to you, who are left behind and, as it were, orphaned of her motherly bond and communion of spirit, a word of comfort — if indeed such a remedy could even be found, capable of soothing the grief and collapse of your soul.

But since this is not possible, let this visitation be made by letter.

Oh, how the good amma has flown away from us — the Christ-bearing woman, the treasure of chastity, the graced countenance, the sanctuary of reverence, the sight full of days, both those that pass away and those that abide, the sanctified temple, the olive-grove of compassion, the mercy of generosity, the truly God-fashioned creature, the ungrudging eye, the guileless heart — she who, even before death, had already become a stranger to the things of this world, for the sake of the longed-for bridegroom Christ, and for the sake of that griefless and unending life yonder.

Oh, oh, how much would I need to say to be able to pour out the solemn praise that presses upon my heart! And yet I came to know the lady only late, as well as the virtues present among you, and had as much experience of them as one who has merely touched honey with the tip of a finger.

But nevertheless, a brief taste gives evidence of the whole sweetness; and besides, having been instructed by the brothers who are more experienced in virtue than you are, I have sufficient knowledge of her in the Lord.

That woman was led from such a life into this way of life:

for I must take up the account from the beginning and dwell a little on the discourse, for the sake of consolation.

Her family was from the regions of the East, both in place and in manner, since it was Armenia whence her virtue also came; and if one must inquire also about her blood, it was of royal admixture.

There were generalships and governorships both in Armenia and in Greece — I mean of her consort — since her husband also obtained here the office of first general, just as he did the rank of patrician.

Having been torn from him by death, she could not bear to remain unmarried, but sought to have a betrothed.

Whom, then? Not this or that ruler or emperor, as is the desire of the many who are devoted to flesh and blood, but the only beautiful bridegroom, the Prince of Peace;

wherefore the bride, too, bore the name of peace, having become betrothed, through the monastic profession, to Christ the King of all, the Lord of glory.

In this, how excellently she strove, doing the works of her Beloved, my discourse has already shown, as in a sketch.

Hers was the flashing prayer, the compunction, the shedding of tears, the tongue that spoke no slander, the disposition free from boldness of speech, the humility that imitated Christ, the right hand that loved the commandments, the mind watchful for God, the heart burning with the fire of the love of Christ, and finally, the orthodox worship, and the guarding against heretical communion, maintained with unflinching frankness.

And it is a marvel how, in the persecution that passed by, she preserved, with God's help, not only herself but also you, my lady, and your whole holy company, untainted by it, sealing a good conclusion at her end, having partaken of the holy things from orthodox sources, and from there departing with joy;

which is the greatest sign of the attainment of what she had longed for — to obtain Christ and to be with Christ forever.

Blessed is she, who departed so holily; and thus do we sinners believe it to be.

Now, my lady, the discourse must be turned to you;

What is this? That, even though the separation is sharp, you nevertheless bear it with thanksgiving, as we have heard and have greatly praised you for, not giving way to irrational wailings and hopeless laments, but fittingly, as truly befits a nun and an excellent teacher, shaping by your own example the souls entrusted to you by the Lord — or rather, to speak more familiarly, as befits her who was of one soul and one mind with that celebrated woman, a daughter in the Lord, a bride in the flesh, and equal in virtue in her way of life.

For indeed, in your case, it was one soul in two bodies — a thing both praiseworthy and glorious.

She, my lady, that other lady, has therefore not been separated from you forever, but only for a little while, until we too travel the same road;

Except that, spiritually, she is even now present, and her earnest labors are of benefit to you; and, greater still, having drawn nearer to God, she intercedes on behalf of you and yours.

Do not, then, henceforth fall into despair, we beg you, as though you were without protector, nor as though you were left alone;

you have her, and before her, God, to whom all things belong; and if so, you also have us sinners, according to her request both before her death and in her dying breath, if indeed a sinful man can be of any profit at all.

This is our funeral address.

But you, O blessed soul (for we must now turn to address you), do not ask on our behalf that God be merciful to you, but rather do you yourself reconcile Him to us by your intercessions — for we trust that you have the power to do this — and do not let the lady, your sister born of the same mother, need us as her helpers, but present yourself as a helper both to her and to us and to your whole flock in the Lord, to whom be glory forever.

{To Julian the Vestitor} Since you greeted us through your brother, good brother, I thought it good to greet you in return by letter, thereby showing how affectionately I am disposed toward your honor — and not only that, but also how solicitous I am for its being kept safe from the assaults of the devil;

for know, beloved, that like a lion he is always going about, seeking whom he may devour.

Be attentive, then; remember the covenants.

Have you sinned? Do not add to it, and make supplication concerning your former sins.

And again the Lord says:

'Every branch that does not bear fruit, the Father takes it away, and it is thrown into the fire and burned.'

Let us, then, fear this example; let us struggle on behalf of our souls before the hour of death arrives, lest we be cut off as unfruitful and unproductive branches of the good vine, which is Christ.

'For this I came,' says the Lord, 'not that I might judge the world, but that I might save it;'

'If I had not come and spoken to them, they would not have had sin;'

'but now they have no excuse for their sin;'

'the word that I have spoken, that same word will judge him on the last day.'

Already, beloved, our good God has fulfilled everything that pertains to us;

He appeared on earth, took on the form of a servant, became obedient unto death, even death on a cross — and this while being the Lord of glory and bearing all things by the word of His power — recalling us from the corruption that came upon us through the first-formed man; and not only that, but also deifying us through His holy flesh;

of whom we have also been deemed worthy to be called brothers, and fellow-members of His body, and fellow-partakers, and fellow-heirs.

We must, therefore, guard ourselves with all watchfulness.

You walk in the midst of snares as you pass through the city;

let your conduct, in the fear of the Lord, be with good men;

flee those who live heedlessly; flee youthful games and mockeries; flee drunken revelries and destructive bouts of excessive drinking.

Let no corrupt word proceed out of your mouth, but only what is good, for the building up of those who hear.

Do not be anxious to become rich, for you entered this world naked, and naked you shall depart.

Do not love the glory of this world, for it passes away like smoke.

Keep the commandments which you have received; incline your ear to the poor; whenever your hand is able to help, stretch it out to the one in need;

the two small coins of the poor widow surpassed all the offerings cast into the treasury.

Let no oath lodge in your mouth;

for he who swears will not be saved, even though he may seem to keep every other commandment.

Visit the man who is in prison, so that you yourself may be visited by the Lord.

Pray with understanding, and sing psalms in your heart, so that you may receive the Holy Spirit to dwell within you.

These are a few examples of love out of many, good commandments, which may both of us carry out and be saved in Christ Jesus our Lord, to whom be glory unto the ages of ages.

{To Euphrosyne, Hegoumene} How good is the letter of your honor, both showing forth the grief over the falling asleep of the holy mother, and also containing a reminder of hope;

For just as being altogether griefless and tearless at the separation of those who have fallen asleep is condemned (for it is a proof of insensibility), so likewise to be broken down beyond measure by grief belongs to those who have no hope of resurrection.

Come, then, sister in the Lord, having duly rendered what is sufficient of mourning, let us come to ourselves — not that we should cast out from our heart the image of that holy woman (may it never be!);

for may it remain among you as a memorial of every consolation and guidance — but rather that we should be led on more cheerfully and complete the contest of ascetic discipline that lies before us.

Your mother, then, did not leave you at an immature age, nor untaught in divine things, nor inexperienced in the affairs of life, since you are, by the grace of Christ, in every way sufficiently equipped — experienced in life, full of prudence, well-supplied with knowledge, fit for administration, and having attained days that are complete for the life of men.

Hold, then, to your own security, taking a helper either from within your own household, if indeed there is one, or from without;

for it is not difficult to find a woman upon whom to lay, in cases of matters that happen to be sometimes hard to discern, the resolution of which a single mind is not able to provide.

Hold, likewise, also to the governance of the sisters under your hand, leading them in the Lord with all patience, with compassion, with the seeking out of what is due to them; neither pressing them down harshly, but as a nurse warms her own children, longing tenderly for them, so as even to lay down your own soul for them; nor, on the other hand, letting go entirely of the reins of the bridle;

for this is the cause of dissolution, of disorder, and of a lack of love for one's children.

You know how you used to act while your mother was still present;

you know that the eyes of all of them look to you as to God, seeing in your face one who mediates for them what pertains to Him.

And if this is so of you, it is clear that for them likewise it is fitting to breathe nothing else but what you, their teacher, both love and command and declare, and simply to be as genuine children toward a mother, as members in their part toward the head, as flowers toward the rose-garden;

For it was for this that they had come together to the same place, having left the world and the things of the world — parents and brothers, relatives and friends, possessions and the bonds of the flesh — having loved the unmarried state and been betrothed to Christ, so that, living holily and in a manner befitting virgins, they might inherit the kingdom of heaven, and enter with Christ into that heavenly and ineffable bridal chamber.

Such, then, is the contest and profession belonging both to them and to you, my lady; to this let us give heed, in this let us be moved and pass our life, not looking here and there, thinking that such is the practice of that monastery and such the practice of that other monastery.

for we must measure ourselves by the commandment, and not by our neighbors.

For from this no one comes to walk uprightly nor to conduct oneself in a manner befitting God, since the present generation is also careless, having fallen short of a life lived with precision, and to take it as a rule from this is stale and unprofitable;

Let us rather fix our gaze there, where the sacred life is, where the pleasing of the Lord has shone forth.

Do you see, sister and spiritual mother, how the love that is according to God has compelled me to speak boldly among you? I would have done nothing more than this, even if I had been conversing with my own mother and with sisters according to the flesh;

for we are of Christ, and we call upon one Father, our good God.

so that we are all brothers of one another, and fellow-members, and fellow-partakers, and fellow-heirs; and from this comes our loving one another and your being saved, just as the Lord loves and has commanded.

Peace to you, my lady mother, peace to the sisters, in Christ Jesus our Lord.

To Joannikios the Hermit. Whenever one beholds a pleasant sight, it is customary, even after departing from it, always to call it back to mind.

Thus we too, though lowly, O honored of God, having once seen you and conversed with you, have not forgotten, but hold you pictured in our mind, rejoicing in this very thing—to behold a man of God shining with divine grace in countenance and in speech, and urging us on to the glorification of God.

You obtained this through your solitary life in the desert and your approach in prayer, your face made radiant, after the manner of Moses, by the ineffable Light.

Therefore we long again to behold you and to share in the graces that are in you, by a second participation in sanctification—you receiving from God, and we from you.

Do you see how greatly God has glorified you, since you glorified him? But may he also glorify you still further at the end of your life, as you complete your course worthily.

But for us sinners, pray that we might even begin the course of salvation, since the least are far from God.

The first section of the letter is contained in these words.

What is the second? Concerning Theoktistos the hermit.

As for how he was torn away from the body of the Church by certain heretical suppositions, you yourself, most honored one, know better than we do.

Yet, when we drew near two years ago to the dwellings in your parts, we learned from those who knew about the man's affairs; moreover we also, by letter, reminded and exhorted him to abstain from those dark and demon-fashioning utterances, and rather to hold right doctrine concerning the all-holy Theotokos and in other respects as well.

Now then, our brother Nikanor, having come to us, reported that the man has come to a change of mind and wishes to think in accord with the Church, saying too that he has not even received a letter from me, but indeed desires to receive one.

Since then, holy father, it is written, 'He who brings forth the precious from the worthless shall be as my mouth,' and, 'He who turns a man back from the error of his way shall cover a multitude of sins,' your holiness must arise and give a helping hand to the one who has gone astray.

For in this you will be a fellow-worker with God.

How will this come about? By sending word to bring Theoktistos to you, and speaking and discussing with him what is fitting.

And if you should find him yielding to the divine word, tell him also about me, the lowly one, that I have been moved precisely to this, out of love for his salvation; and if you, father, should approve, and he too should desire it, I would write to him fittingly, so that, drawn from both sides, the one who is perishing might be won.

For this is what God wills, and it was for this that he came upon the earth—seeking to bring back that which was lost.

And he makes love of our neighbor the proof of our love toward him.

And we must be moved with all our strength, holy father.

For it was moved by this that I too wrote to you.

But if, after such an attempt, he persists in disobedience, let the lawless one see to it himself.

The Lord says, 'Leave them; they are blind.'

As, then, the Lord prospers matters, be so good, father, as to make it known to me by your precious letter.

To Anthony of Dyrrachium. Though late in coming, still, because we received the precious letter, written long ago, of our most holy father, we the lowly were greatly gladdened.

For nothing so binds love together and keeps it unbroken as an affection returned in kind.

But why is it, master, that you so exalted, with the encomiastic speech of your most wise tongue, our affairs, we who have nothing good at all? Or is it, above all, love that is the cause, stealing away the truth and kindling, as though existing, things that do not exist, for those it loves? Except that this one thing we too possess (for it shall be said), if we are not deceived: to cherish and love our brothers and fathers, and indeed those such as you are, who draw even one embittered in character to friendship by the goodness of your excellent manner.

requiting with a few brief syllables the long and richly blessed letter.

But as for what we have to say in our defense concerning the accusation regarding brother Erastos, it is as follows.

We, most sacred one, though otherwise of little worth, are not so ignorant, nor such despisers of the divine ordinances, as to command a disciple of ours, who is outside the priesthood, to dare to undertake the functions of the priesthood, and from this to baptize infants.

But if the reasoning of necessity demanded it in these days, in which heresy leads the people astray, and especially amid the recent raids, during which one on guard could not even venture forth from his hidden chamber, I am unable, according to the little understanding I possess, to condemn either this monk or another, since out of necessity there comes also a change of the law.

Indeed, we see such things happening in ancient times as well: one baptized, and one baptizing, with a pouring of sand in the desert, since death was at hand, and another in another way.

Nor is it unknown to your perfection what concerns Saint Athanasius, how the childish act, when observed by the most blessed Alexander, was ratified as divinely accomplished, and the one who performed it was reckoned as a priest, and the one upon whom it was performed as regenerated, even though the occasion was not one of necessity.

And the Sixth Council also, in its divine canons, permits, if no ordained man is present, that out of necessity a layman may impart the holy things to himself.

which is not lawful apart from a reason of circumstance.

If, then, this is how it happened, we—forgive us, most honored one—do not dare to say anything or to pass judgment contrary to what has been divinely declared by the fathers.

As for the brother having acted thus, and with much anguish, this is attested first by the very man who compelled him (and he is a man exceedingly pious, sensible, and indeed distinguished, Thomas the consul and chartulary), then by James, the most devout monk who has no part in the heresy, then also by Euthymius, another venerable monk who has been persecuted.

By the mouth of two or three witnesses, it says, every word shall be established.

You say, my master, that it is not so, and you are clearly of greater authority than all of them.

What then am I to do, caught in the midst of so many witnesses? If matters stand as you yourself say—that while priests were present he did this out of ambition, betrothing to himself in advance the priesthood—then let it be resolved by us that he never advance to the dignity of the priesthood, together with other penalties as well.

But if, as the witnesses and he himself relate, he was compelled, with two possibilities before him—either that the infant should die unbaptized, which happened before, when he was not persuaded, in the case of two children, or that those who were being kept safe in piety should be surrendered to the heretics—then I, the lowly one, dare pass no sentence at all, until our most blessed high priest, having examined the matter, shall render judgment.

And do not, most beloved of fathers, sigh in disapproval over my lowliness; rather, pray that we may stand firm within our own measure and set right our erring life.

As for the other faults concerning which your piety gave emphasis, and which he confessed to us, we by no means judged that he acted unlawfully—rather, it is even worthy of praise: if, on hearing of adulterers, he did not shrink from reporting them to those able to check the outrage; or that, seeing the countess resolved to use a noose, he took notice and did what was fitting.

For these are the things he is known to be guilty of, and no others; and, as I myself have heard, brother Erastos has already been crowned beforehand with great commendation and praise by the men named above.

It is not, then, holy one, on account of his having caused a stumbling-block among the people there, but on account of the uncorrected scandals, that I have restrained the brother from returning; so that thereby the one accused might be acquitted of the charges, those fond of accusation and given to passion might be pacified, and our most blessed father, being obeyed, might grant us your prayers inclined toward God—since forgiveness has also been granted to the brother.

To John the Spatharios. The good news of the salvation of my blessed master and spiritual brother, announced even before your letter arrived, gladdened our lowly hearts.

It rejoiced and delighted us, and not us sinners alone, but the angelic powers as well, if indeed, according to the sacred oracles, there is joy in heaven over one sinner who repents.

But blessed is God, who did not allow your honored self to be swept away to the end together with the wicked heresy of the Christ-fighters, but through your good and blessed daughter brought you back to the light of truth.

O the wonder, both of the one who begot and of the one who was begotten!

O the sincere love of them both—she, who took thought, at his very last breaths, for her father's salvation; and he, who inclined his ear in a manner worthy of God, and granted to her who asked it a fair burial-gift: an orthodox return.

She departed, having along with her own goodness a delightful gift to offer to God—her father's salvation; while he remained, the pious adornment of a holy daughter, and of all.

Truly a source of joy for the orthodox.

For, it says, 'What do you know, wife, whether you will save your husband? Or what do you know, husband, whether you will save your wife?' But for us the saying must be slightly altered, that a daughter has saved her father.

Blessed is that devout woman, and blessed are you too, O thrice-longed-for one.

For I am persuaded that together with yourself you will bring your whole household, and perhaps even your kin, in right belief before Christ the Master, so that from many persons the grace bestowed upon you may be given thanks for by many, on your behalf.

Such is the divine offering, and most excellent is your confession, which you confessed in your letter before God and men.

For this is the true faith of Christians: according to the doctrine of theology, to believe in the Father and the Son and the Holy Spirit, in whom baptism also has its completion—God the Father, God the Son, God the Holy Spirit (into one God, and not three—far be it!—since the Godhead is one, not divided among the three hypostases, but wholly beheld in each person, undivided);

which is indeed a paradox—to call each one God, and yet to sum up the confession in one God); and again, according to the economy, to believe that the Word became flesh, that is, that the One of the Holy Trinity was born of the all-immaculate Virgin Mary, remaining what he was, God unchangeable and co-eternal with the Father, while assuming what is ours through his virginal birth in the Holy Spirit.

And he is wholly God and wholly man, bearing in himself, without deficiency, all the properties of both natures of which he is composed—those of divinity, I mean, and of humanity—within a single hypostasis; circumscribed and uncircumscribed, the latter with respect to his divinity, the former with respect to his humanity.

For these are the properties: by the uncircumscribed he is one of the Holy Trinity, and by the circumscribed he is one of us.

And in this he is confirmed as having become mediator between God and men, joining the two extremes to himself and, through himself, making us partakers of the divine nature and sons of God—a thing wondrous and beyond all praise, both when conceived and when spoken.