Letters 1 part 54/55

If you should act thus, however good it may cost you, you will gladden Christ, your immortal bridegroom.

Since, if you grieve immoderately, you naturally grieve him, as though you loved someone else more than him.

Do you see where this discourse has led you -- that you are neither orphaned, nor without oversight, nor without a protector? For 'if God is with us, who is against us?' If he himself is the one who cares for us, who is the one who opposes? Thus also now, sister, I have been moved to exhort you.

And may you yourself, faring well, be persuaded by an unwise old man, who nonetheless counsels well and truly feels as his own what is properly your own concern.

{To Methodius, a monk} As great a longing as your honor has to see our lowliness, let it be reckoned that our own longing for a face-to-face meeting is just as great.

But since it is written, 'it is not of him who wills, nor of him who runs, but of God who shows mercy,' we must commit our longing to him, and cast our care upon him; and he himself will accomplish, whenever he wills, the desire of those who fear him.

But for the present it is necessary to give a fitting reply concerning the points put forward by our spiritual brothers Hilarion and Eustratius, with your reverence acting as intermediary.

And so that what is said may be easily grasped, let the answer follow, point by point, each proposed matter in turn.

Concerning the presbyters ordained in Rome, in Naples, and in Lombardy without public proclamation, and who have since been released -- whether it is necessary to receive such men, and to commune with them, and to eat together with them, and to pray together with them.

both having performed ordinations outside their own territory

And now the very same thing is seen being done within the present heresy.

So that those indicated, if they have not been manifestly condemned, are by no means to be shunned merely on account of having been ordained in this manner, but are to be received according to four conditions.

Concerning the presbyters ordained outside their own territory in Sicily -- whether it is necessary to receive them.

This question, being similar to the one proposed before, even though it differs somewhat by reason of location, will clearly also have a similar answer.

Concerning churches that have been made common (defiled) by the priests who communicated with the heresy, and are [still] held by them: whether it is right to enter into them for the sake of prayer and psalmody.

One ought not to enter such churches at all, in the ways mentioned, since it is written: 'Your house is left to you desolate.'

For as soon as the heresy was brought in, the guardian angel of that place flew away, according to the word of Basil the Great, and such a house then bears the name of a common (profane) temple.

'And I will by no means enter,' it says, 'into the assembly of evildoers.'

'What agreement has the temple of God with idols?' Question:

Concerning churches made common by the same priests but no longer held by them: whether it is right to sing psalms and pray in them.

Answer: One ought indeed to enter such churches to sing psalms and pray, provided that they are securely no longer defiled by the heretics, but are held by the Orthodox for good.

It has been ordained here that the rites of reopening of the church be performed by a bishop who has been preserved [unfallen in orthodoxy], with a prayer being intoned.

So that, if this comes about, it is not unfitting to celebrate the liturgy there as well.

An example: Saint Athanasius, when entreated by the emperor Constantius to grant this one favor—that he hand over one temple in Alexandria to the Arians for their assembly—consented, on condition that he himself should likewise receive the same favor in Constantinople, namely, that the Orthodox be permitted to assemble in one temple previously held by the Arians.

Concerning the saints [whose bodies remain] intact: whether it is right to enter their resting-places and pray and venerate them there, when these are held by defiled priests.

The canon, in accordance with what has been declared above, does not permit entering such resting-places (for it is written, 'Why is my liberty judged by another man's conscience?'), unless out of necessity the entrance be made solely for the purpose of venerating the relic of the saint.

Concerning those who received the monastic habit from priests who had communicated [with the heresy]: how ought these to be received.

They are to be received once they confess that they have sinned and have undergone penance for a certain time, and then thus receive the seal from a priest who has been preserved [in orthodoxy].

Concerning monks and clerics who signed [the heretical document] and communicated in that same heresy: how ought these to be received, without penance or with penance, if they confess that they will no longer function in the priesthood?

And whether it is permitted to us to impose penances on such persons.

It is clear that they are to be received with fitting penances.

For how could they, without displaying the fruits of repentance, be worthy to be joined to the Orthodox body? And that you also may impose penances on such persons is not to be denied.

For it is written: 'Bear one another's burdens, and so fulfill the law of Christ.'

Concerning monks who indiscriminately associate with whomever they happen to meet, and pray together with them and eat together with them: whether such persons ought to be admitted to common meals and psalmody.

Since the Apostle says, 'that you withdraw yourselves from every brother who walks disorderly and not according to the tradition which they received from us'—why do you not judge for yourselves what is right? If, then, they should abstain from the sinful habit, accepting also the fitting penance, they are to be received.

'If any man that is called a brother be a fornicator, or covetous, or an idolater,' and so forth, 'with such a one do not even eat.'

Concerning priests who have eaten with heretics once or twice, without having communed with them, or signed [any document], or concelebrated with them: whether such persons ought to be admitted to common meals and psalmody, without the seal or with the seal.

Whether the priests who ate did so with heretical priests or with laymen—whether these openly professed [the heresy] or, while orthodox in mind, yet communed with the heretics (for the judgment is greater upon those in holy orders)—in either case they are to be received, after notable repentance, to share again with the faithful in salt, in prayers, and in the seal.

Concerning laymen who signed [the heretical document] and commune [with the heretics]: whether Orthodox laymen ought to eat together with such laymen.

Indifference toward evils is the cause [of this].

For they did not distinguish between the clean and the profane.

Therefore, if the Orthodox are indeed zealous, they ought not to admit such persons to common meals unless they have first been given penance for their wicked signature, and have then also abstained from communion with the heretics.

But since some, on account of circumstance, fleeing dangers, are defiled by communion with the heretics, those who confess their misfortune and repent are to be admitted to common meals; and this not indiscriminately, but according to some arrangement suited to the circumstance, bringing profit thereby to both parties, and not spiritual harm.

Concerning those who wish to be baptized: if no orthodox or blameless priest can be found, whether they ought to be baptized by priests who have been made common [by the heresy] or by unrecognized persons, especially if death presses urgently.

Such a rule was proclaimed here by confessor hierarchs and abbots: that priests who have been barred from the liturgy on account of communion with the heresy be permitted, when no priest who has been preserved [in orthodoxy] can be found, to baptize and to distribute the sanctified gifts already consecrated beforehand by an untainted priest, to bestow the monastic habit, to say the prayer at burial, to proclaim the Gospel at Matins, and to bless the water of Theophany—as has been said, according to the circumstance—so that the people should not be left altogether without hearing of the Gospel and unenlightened [unbaptized].

If, then, this is agreeable to you as well, let such a rule likewise prevail in your locality.

Concerning those who have broken away [into schism] and now hasten to repentance: whether it is permitted to us to impose penances on such persons, or to receive them.

It has already been declared above that one ought to give [penances].

And it is superfluous to go in circles twice over the same matter.

If a bishop, having fallen into an offense, is deposed by a synod, and then, after his deposition, ordains a priest; and that same priest, coming to a monastery, receives penance for a time from his own abbot and thereafter functions in the priesthood—whether one ought to receive such a priest, if he is otherwise blameless, we ask to be instructed.

Since the impropriety is manifest, you ought not even to have needed to ask about such a matter.

For Christ has said: 'A corrupt tree cannot bring forth good fruit.'

So that not only if he has been given penance by his own abbot, but even if some holy man should absolve him for the celebration of the liturgy, such a one is still not a priest, nor is the one who absolved him holy [in doing so]—since otherwise all canonical ordinances would be overturned and would perish.

Concerning priests who were ordained by the Orthodox, who did not sign [the heretical document] nor commune [with the heretics], but only ate together with Gregory the metropolitan.

The teaching concerning this matter has already been given above.

Whether, then, the common meal took place with Gregory or with any other of the heterodox, the one who shared the meal is, upon notable repentance, absolved of the offense—restored not only to common meals with those who have kept themselves [unstained], but also to the priesthood to which they had been deemed worthy.

It is not possible to prescribe a fixed [measure of] penance, on account of the difference in quality both of the person and of the manner [of the offense].

So that the one given penance should be content with two or three forty-day periods.

Concerning priests, likewise ordained by the Orthodox, who unknowingly ate together with priests who had eaten with that same metropolitan.

It is written: 'Everything done in ignorance shall be purified.'

So that they are guiltless of any penance.

Concerning the Orthodox priests, namely Hilarion and the monk Eustratius: whether they have the authority to impose penances.

It has already been said above that they ought to give [penances].

But since the question implies also whether one who does not hold the priesthood ought to give [penance], on account of a lack of priests and the faith of the one who approaches, it is not beyond reason that even a simple monk should impose penances.

Concerning a monk who received the sacred habit in ignorance from a priest who had been ordained by a deposed [bishop].

It has been said in another chapter that everything done in ignorance shall be purified.

And it is not permitted to turn away from common meals with such a person, nor, in the case of others [in like circumstances], from association with them, or likewise from friendship, so long as they act in the same manner.

These things we have set forth for you—as for one who is of one soul and shares in our labor—to the extent that we were able; and may you yourself faithfully convey them to the brothers who posed the questions.

For not all possess faith, nor have such matters been made plain to many—not only on account of the folly of the transgressors, but also on account of the trials [imposed] by those in power.

And for the many good gifts which the most devout have sent, may they receive from God a worthy recompense; and here are these two small soft garments as a token of friendship.

Farewell in the Lord, most honored ones, praying on our behalf, we sinners, for the better things, even those pertaining to salvation.

{To John the cleric} We have received the gift of your love, most genuine friend.

As for the request you made—namely, that in case you should ever happen to share a meal with heretics, you might know [in advance] the penance—we say this: for every sin, notable repentance obtains forgiveness; but it is not permitted to fix penances in advance of the sin, and thereby to open the door to sin.

For neither, if you should ask, 'If I should ever happen to fornicate—though I do not wish to—what is the penance?' ought I to answer you with that (for it would become an incitement to sin); rather, this is what must be answered:

Do not commit the sin, nor strike your foot against the stone, whether intelligibly or sensibly [whether in the spiritual or the physical sense].

But when you have stumbled, then the physician gives the healing remedy to the one who entreats and repents.

These things I have written to you with much care, praying that you, beloved, may be delivered from every evil.

{To Thomais, who lives in virginity} I received with great joy the proposal of your honored self, [conveyed] by the living voice of the most honored lord chief physician, seeing that it was addressed [to me] by one who is both a kinsman and beloved of God.

And I do not refuse, on occasion, to learn even from a woman what is hidden from me; yet I do not think that I have been ignorant of how the veneration of the venerable icons ought to be.

We, then, O most honored lady—that I may for the present leave aside discussion of other matters—venerate the icon of our Lord Jesus Christ in the same manner as our Lord Jesus Christ Himself.

But this 'as' pertains to likeness, not to identity.

For otherwise it would not be an icon of Christ, but Christ Himself.

But indeed it is an icon of Christ, and in His icon He is venerated, and He is shown as one thing present in another.

For Chrysostom says, 'I saw an angel in an icon'; and Gregory the Theologian, again, [says]: 'and of her Polemon was there, leaning out, in an icon.'

Therefore Christ too, in his own image, is both seen and venerated;

but even though it is by way of likeness, still it is he himself who is venerated and he himself who is worshiped with divine worship; his image, however, is not itself an object of divine worship, since otherwise there would be no difference between the image and the prototype.

And yet these two are two by difference of essence, not by likeness of hypostasis.

the Trinity would become a Quaternity, having received an addition — which is impious.

But if the image of Christ also possesses the object of worship in its own distinct right, then two acts of worship would be found, and thus they would lead us into the worship of a creature, equally with the heresy of the Arians.

But away with such an impious opinion!

May our good God keep you unharmed and unstumbling both in the orthodox faith and in the dignified way of life which you have chosen through virginity for the pleasing of the Lord.

[Solutions to Various Chapters] Question:

Concerning a priest, a deacon, and a reader who held right belief but who communed with the heretics out of human fear: whether it is necessary to make an offering on their behalf, or an all-night vigil, or a prayer.

If they remained in communion with the heretics right up to their death, by no means should this be done.

But if at their departure from life they repented and confessed that they had been overcome by fear, and thirdly, if they communed of the orthodox holy mysteries, then the aforesaid rites should be permitted to be performed on their behalf.

Concerning monks and nuns who likewise died in communion with the heretics.

Let the aforesaid answer be observed also in their case, and likewise in the case of the laity, both men, women, and children; and all this has been said concerning the dead.

For if any one of those aforementioned is still alive and repents, casting off fear from now on and choosing to suffer hardship for the sake of the good, then, if he is a priest or a deacon, let him be barred from sacred ministry until a council of orthodoxy is held, and after the fitting penance let him partake of the orthodox holy mysteries; and the force of the penance consists in exclusion from the holy mysteries for whatever time or times the one imposing the penance may in his discretion determine.

For it is not possible to pronounce a fixed rule, because one person differs from another in person, in knowledge, in zeal, and in age.

But if he is a monk, a reader, or a nun, once the penance is completed, let divine communion be given at once; likewise also in the case of the laity, men, women, and children.

But it is clear that in these cases too there is a difference according to person, rank, and age, so that a single Lent may suffice as the penance for the one receiving it.

And it is evident that the penance of exclusion from the holy mysteries includes also prayers, genuflections, and abstinence from certain foods, according to the particular condition of the one being disciplined.

Concerning the giving of gifts in monasteries, both men's and women's.

They should be given, provided they have kept themselves from communion with the heresy.

Concerning monks or nuns communicating themselves of the holy mysteries on their own.

It is not permitted for those outside the priesthood even to touch the divine offerings, except in case of utmost necessity — when no priest or deacon can be found — in which case they may partake of the gift by themselves.

But how is this to be done? A sacred book is to be set out, and a clean linen cloth or a sacred veil spread over it; there the gift, having been set forth from the hand with reverent fear, is to be taken with the mouth after the singing of hymns; and then a rinsing with wine is to be given to the one who has partaken.

Concerning orthodox lay men and women who commune from an orthodox priest, but who out of human fear mingle with the heretics in all other respects: how ought those who are strict in observance to regard them?

From a cleric — that is, from a priest, a deacon, a monk, or a nun — the strict observer must abstain from eating together, except, I do not know, perhaps by way of dispensation, and that more rarely; but with lay people, eating together is a matter of indifference.

Even if it should often happen that he communes with the heresy out of fear, while nevertheless holding an orthodox mind, still, so that the sin may not go unchecked, let a small penance be imposed on those who out of fear are indifferent in dealing with the heretics.

And the penance is fifteen genuflections, and likewise the prayers 'Lord, forgive me my sin,' 'Lord, be merciful to me a sinner,' 'Lord, have mercy on me,' said fifty times or a hundred.

As for those who abstain from communion with them — whether a priest, a deacon, a layman, or a woman — the orthodox priest may give them a share of the holy mysteries.

As for the giving, then, let him give: to the ordained, by way of dispensation and with a penance, on account of their being drawn toward the heretics in other matters; but to the laity, without penance.

But concerning a reader who has kept two years of abstention from communion with the heretics, it is right that he partake of the holy mysteries, even if in other matters he is drawn along with them.

These things have been said by way of dispensation on account of human weakness, lest, by seeking in every way to make them wholly clean of entanglement with the heresy, we unwittingly weaken them in the very essentials.

Whether it is necessary to chant together with those who do not commune with the heretics but are indifferent in other matters, or to receive offerings from them, or candles, or oil.

If they are ordained and do not make offerings to the heterodox, what has been offered by them should be accepted, with some penance; but if they are lay people, it should be accepted without penance.

For there must be a distinction on account of the dignity of the priesthood.

Whether it is permitted for us to say a prayer for those who ask us, or to bless oil, or to light candles, or to anoint holy things with myrrh.

If they are heterodox, by no means, even if they approach with an appearance of faith.

For there is no fellowship of light with darkness.

If a monk or a nun should come to us for divine communion, what sort of confession must be required, since their circumstances are unknown to us?

Every one who comes to commune, if his circumstances are unknown, must be asked whether he venerates the revered image of Christ and of the saints, whether he does not commune with the heretics, and about whatever else a heterodox opinion might be suspected.

And when he has confessed on every point, and the confession stands firm in rejecting every heresy, then he should be given a share and communed with in the holy mysteries.

Whether it is permitted for a nun to anoint with myrrh.

In utter want of an ordained man or a monk, let her anoint with myrrh, on account of the pressing necessity.

Whether one should enter, in passing, a church currently held by a heretic.

Once a church is held by a heretic, one must not enter it for the sake of prayer, unless for some other circumstantial reason.

Concerning an abba who comes to us unrecognized: whether, before examination, one must address him with holy titles and ask a prayer from him.

Since the present time is a time of heresy, before examination one must neither say 'Bless, holy fathers' nor ask a prayer from him.

But the common greeting should not be forbidden, according to the legislation of Saint Basil.

Concerning a well, if it has been defiled: whether the orthodox priest should say a prayer over it.

The prayer must be said there where orthodox communion is; but one must not go to those who commune with the heretics.

For in the very places where they are defiled in soul through their bread, they will also be defiled in body.

Concerning baptism: if there is no church held by an orthodox bishop, and someone asks us where one must seal, catechize, and baptize, and what sort of persons the parents and godparents should be.

If, as has been said, one must not enter a church held by a heretic, how much more must one not perform the aforesaid rites there!

But because of this lack, it is necessary that the one who is going to perform the sacred rite of illumination baptize in the cleanest place of a house, upon which there is a consecrated altar — that is, a table — for the sacred ministry.

As godparents, those should be accepted who do not commune with the heretics, and likewise as parents, those who have kept themselves in the same manner.

There are churches having two apses, or even three, and one of them is without an enthroned altar.

Is it necessary to celebrate the liturgy there, or not? Answer:

If such a church is under the aforementioned heretic, even if one apse has not been consecrated, one must not celebrate the liturgy there.

But if it is held by an orthodox bishop, let him celebrate the liturgy in the apse which has not been consecrated.

Is it permitted for it to be sealed up, and what is required concerning it?

This matter has not been resolved by us.

For it belongs to the bishop, who has the authority to resolve matters concerning the churches.

But if there are lay men and women who are heretics, whether out of rustic simplicity or having the heresy from birth, whether it is permitted to eat with them or to receive anything from them.

Neither if they are heretics out of ill will, nor if out of ignorance, is it permitted either to eat or to take what has been offered by them — unless, I am not certain, the ignorant ones, having amended, profess to hold the orthodox faith.

Concerning my father: whether he is worthy to be commemorated in the liturgy.

Whether it is a father, a mother, a brother, or anyone else who was left continuing in communion with the heresy up to death, it has already been said in the chapter above that he is not to be commemorated in the liturgy, unless each person, in his own mind, should choose to pray privately concerning such persons and to give alms on their behalf.

For how could one who, while still alive, was partaking of communion with the heresy, and was thus carried out to burial, be included among the commemorations according to the mystic rite of the orthodox? By no means.

I have said these things not canonically (for that belongs to bishops), but I have spoken them by way of counsel, out of love — for nothing is more necessary than love.

But if to your piety it seems good to dispense with these matters otherwise, we have no further word to say about it, except to beg for your holy prayers, since we are but sinful men.

{To the spatharea whose name is Machara} How fair is the letter of your nobility — dictated in the local tongue, yet richly adorned with the abundant grace of humility, and, wondrous to say, unexpectedly bearing a confession, like some God-given bridal gift!

But whence, seeing that we are sinners, comes such great faith and pious outpouring on your part? Or is it so that we too might come to know who you are and of what sort of piety you are possessed — taking hold together with yourself of your lord and head, and moreover drawing along with you, like some provision for a divine table, the ladies your sisters as well? Thus, then, is the letter most pleasing to God, and it displays the character of your piety as most fair.

But I am not competent to say that you have given yourselves over to my humble self;

Yet may you give yourselves not to us, but to God.

For this reason we are debtors both to rejoice over your good life and to pray the holy things for you, and to dispense only what we have, offering our humble word;

which now, in offering it, we ask: for what reason does your honored self seek that I speak concerning the divine communion, and for what cause do you partake so rarely for so many years? For this ought to have some reason.

For it is not simply the rarity, or the daily [frequency, that matters], but one ought to partake with a pure conscience;

for he who eats and drinks unworthily, it says, eats and drinks judgment to himself, not discerning the body of the Lord.

If, then, examining your own affairs in this manner and being cautious, you await the [right] time, it would be well, whether sooner or later; and in this matter there is no other rule than approaching, so far as is possible for a human being, with a pure heart;

But if someone is under exclusion from communion because of a fault, it is clear that that person should commune when the penance imposed upon him has been fulfilled.

But if, again, one abstains because of heresy, this is a necessity;

for to receive communion from a heretic, or from one manifestly discredited in his life, estranges one from God and brings one into kinship with the devil.

Consider, then, O blessed one, in which of the stated ways your own situation lies, and act accordingly in approaching the mysteries.

It is known to all that the heresy now prevailing in our church is that of the Moechians;

Spare, then, your precious soul, together with the sisters and [your] head.

You told me that you are afraid to tell your priest not to commemorate the heresiarch.

And for the present I do not see what to say to you about this, except that communion incurs defilement from the mere act of commemoration, even if the one who commemorates is himself orthodox.

May [God] preserve and keep [you] toward every good work and every sufficiency of life -- I mean, your married pair, and the most devout sisters -- while all of you pray earnestly for our unworthiness.

{To Plato, his own father} Why, O holy father, do you enjoin upon wretched me things beyond my capacity? I have need to be enlightened by you, yet you yourself seek to be catechized by me, the darkened one? But even this is meant to form me toward humility.

But I do not know what to say fitting for the occasion, except that God has ordered our affairs well;

For if some, out of love for God, having abandoned the positions of authority that belonged to them, running far away, were counted blessed in the life of stillness, how shall we, the humble ones, guarded in exile by the law of God, not exult in the Lord, reckoning it a grace and the greatest gift that we have been deemed worthy to attain such a measure, which many desired but did not obtain? Sit, then, my holy father, in the place where God -- and not man -- has confined and kept you until the [appointed] time (since we do not even know what tomorrow will bring, whether it be this way or that, as Providence commands), and glorify the Lord who has glorified you through your martyr-like steadfastness, eating your bread with thanksgiving and joy -- the bread which men supposed they were offering you as something bitter.

You no longer have your [former] strength in old age, since ascetic labors were fought through beforehand by you in your youth, by the grace of Christ in all things.

For this reason I entreat and implore you: do not refuse to take care of your worn-out body with food and drink;

Let solitude suffice you, the confinement, the desolation, the deprivation, the infirmity of old age together with sickness, and the care [you bear] for us sinners and for others.

Enduring in these things, be content, hunting after purity of thoughts through the soaring flight of your precious soul.

For whenever the solitary condition is at hand, the mind can easily rise up from the things that lie low on the earth to the heavenly things, just as water, when compressed by a pipe, can shoot upward.

This is what is sought: to be with God forever, through freedom from [worldly] attachment.

Yet wars are defined by our fathers as the causes of crowns;

so that even if, being warred against, we stand firm, we carry off the glory of victory over the vanquished devil.

But I am ashamed, being held fast by my passions, to be uttering such things to you, my father, but I have been compelled by my obedience to you.

It is good to be loosed from the many-fettered attachment [to the world] and to be bound to the insatiable love of the Lord.

It is profitable, my father, to abstain from the foul stench of the passions and to breathe in the fragrance of the Spirit.

Blessed is it to be pierced with compunction here and to weep for...