書信集 第 1 章 第 5/55 段

For these reasons, with God as witness, we gave ourselves over [to ordination], supposing -- to say this too -- that it was not at all unknown to our pious sovereigns, who by their extreme perspicacity know things far off and distant, nor indeed to the most holy patriarch himself, since at that time we had also written to him concerning the matter.

...to the patriarch -- namely, that the very moment he gave that man communion, we would in various ways undergo exile.

Except that their own honored mouth also, in many ways, examined the matter further and determined that these things stand thus.

This is the defense; and this, as you command, present to their gracious majesty.

{To Theoctistus the Magistros} That your supreme excellency labors on our behalf, out of exceeding love for God, was shown both by the words [conveyed] through the most devout abbot, and it was made manifest again now through our brother, in response to the messages and replies that were sent.

And for so great a good disposition of yours toward the common benefit, God, who determines all things by measure and weight, will surely reckon the rewards to it, even without our saying so.

But what further economy, O master, must be exercised on our part beyond what we have already done? For up to the present, both I and the archbishop have restrained ourselves, keeping silence (for there is a time to speak and a time to be silent), contriving in every way that the matter might not come out into the open.

But He who examines has examined, and He who spoke has not been proven false, that there is nothing hidden that shall not be made manifest.

So that, even though we would not choose it ourselves, since matters are of such a nature, they cannot for long appear to be other than what they really are.

And now too, exercising economy, we say two things: either the deposed man will cease from priestly ministry, and we shall immediately commune with the most holy patriarch -- which would also be beneficial for the common good -- or, if that is not tolerable, we remain under the same restraint as before, leaving to the Lord the vindication concerning this matter.

But anything more than this -- forgive me for saying so -- is no longer a mode of economy, but a debt of lawlessness and transgression of the divine canons.

For the limit of economy, as you know, is this: neither to set aside completely anything of what is established, nor -- in a case where it is possible to yield a little, according to time and reason -- to use this as a means simply to find what is sought as a pretext, being thereby led toward the more severe course of action and causing damage to what is more perfect.

And this we have been taught, among the apostles, by Paul, who purified himself and circumcised Timothy; and among the Fathers, by Basil the Great, who accepted the gift of Valens and, for a time, kept silent about the bare word 'God' spoken of the Spirit.

But neither did Paul remain permanently in the practice of purification, nor did Basil continue accepting the gift of Valens while not proclaiming the Spirit to be God.

On the contrary, both are seen to have chosen death for the sake of each respective truth.

Thus, one who exercises economy in this way has, from of old, not missed the mark of the good.

For he quickly seized again what he had briefly relinquished -- as in the case of a helmsman who has slightly slackened the rudder because of a storm blowing against him.

But one who is carried along in a different manner misses the mark, accomplishing transgression instead of economy.

And the examples are many, which it would be superfluous to write out, on account of the length it would entail.

As for your lordship's statement that, in regard to the apostolic canon concerning those who ordain and are ordained for money, Chrysostom made a certain relaxation in the case of the six bishops he deposed -- this makes no difference, even though it may seem so, since he, having alienated even those men from the priesthood entirely, granted to them only participation at the altar.

But let us even grant that it is different, and does involve a relaxation.

Let those who wish imitate it, and let no one prevent them.

For this man too is a mouth of God, and a fellow-dweller with the apostles, whom many still commemorate up to the present, and no one has disputed concerning this.

For the one who crowned the adulterer, as though he had done nothing improper, is again performing priestly ministry, and does not even enter to do so in some hidden corner, but presides publicly, in the catholic church itself, as though set forth as a good example for priests.

Is this to be tolerated? Many others too, therefore, since their own will is law for them -- not a divine law, but a human and reprehensible one -- have done likewise and will perhaps continue to do so forever.

But the Church of God has remained unharmed, even though it has been struck by many arrows, and the gates of Hades have not been able to prevail against it.

Nor does she permit anything to be done or said contrary to the established boundaries and laws, even though many shepherds in many ways have acted foolishly.

Since they too convened great and very numerous synods, and named themselves churches of God, and made a show of caring for the canons, while in truth acting against the canons.

What wonder, then, if even now some fifteen bishops, perhaps, having assembled, acquitted on two counts a man deposed by the canons, releasing him to perform the sacred ministry? A synod, then, master, is not simply the gathering together of hierarchs and priests, even if they be many (for, it is said, better is one who does the will of the Lord than ten thousand who transgress it), but rather the gathering in the name of the Lord for the examination and safeguarding of the canons, and the binding and loosing not as it happens, but as seems right to truth, to the canon, and to the standard of exactness.

Let those who came together either show that they have done this — and we will stand with them — or, if they cannot show it, let them cast out the unworthy man, lest it be handed down as a reproach against them and against later generations.

For the word of God is by nature incapable of being bound, and no authority whatsoever has been given to hierarchs, in the case of any transgression of the canon, except only to conform to what has been decreed and to follow those who went before (unless, that is, something is uncanonical and has been overlooked).

And to this point applies the canon of Saint Basil concerning a priest who has sworn, in truth, to be content with his own church alone and nowhere else to offer the gift of the sacrifice.

And again, the canon of the council of Carthage concerning bishops who ordain men who have fled from the monasteries: that such men must not minister as priests in a church other than that of the bishopric each bishop holds, and that those so ordained are to be deposed.

If, then, in these bare cases, which to most people do not even seem to involve any sin, the judgments and the just decrees of God are not left unavenged, how much more in the present case? It is not possible, then — it is not possible, master — for our church, nor for any other, to do anything contrary to the laws and canons that have been laid down.

For if this were granted, the Gospel would be empty, the canons in vain, and each man, during the time of his own high-priesthood, since it is permitted to him to act as he pleases together with those who are with him, would become a new evangelist, another apostle, a different lawgiver.

For we have a command from the Apostle himself, that if anyone teaches or bids us to act contrary to what we have received, contrary to what the canons of the ecumenical and local synods held at various times have decreed, we are to hold him unacceptable, and not to count him among the number of the saints.

And we have passed over in silence the ill-omened word which he himself has spoken.

For us, then, who are outside the world, nothing else is owed but to seek and to do such things as these — things by which you too may be lifted up together with us and be moved to zeal.

And if life consists in these things, it would be well.

But if not, it is still profitable to be without house and without hearth, and to wander about under heaven amid every affliction and distress.

Let, then, your God-loving soul, zealous for divine things, give help as far as lies in its power.

{To Nicephorus the Patriarch} Making use of our humble letter as a kind of veil, out of reverence for the angel of your beatitude, we the lowly present ourselves, as necessity requires, to its most holy summit.

For already our fellow-servant and disciple John has reported to us the present matter — how, having been deemed worthy of your venerable obeisance, he heard from it certain strange and detestable things.

'For you are,' he says, 'schismatics from the church.'

It is not fitting to open one's ears to everyone who wishes to say something against another, nor indeed to pass judgment without a trial upon the person accused.

'Does our law,' Scripture says, 'judge a man, unless it first hears from him and knows what he does?'

So then, since your beatitude has heard this grievous and pitiable thing concerning our lowliness (for what greater evil is there than separation from the church, and than the chief shepherd losing the sheep — or rather the fellow-shepherd? For we too, sinners though we are, have, even if unworthily, the anointing and the name of shepherd from God, I make bold to say) — it was fitting to bear with us, to examine, to admonish, at one time privately, at another publicly, according to the teaching prescribed by the Lord — between you and him alone, or with two others — and then, if he persists, as He Himself says, let him be to you as the heathen and the tax-collector.

But we, up to now, have neither heard nor been admonished concerning any such thing from your holy soul, whether through a messenger or in person.

And thus let your perfection consider, in pronouncing this judgment, whether it has not justly become a cause of grief to your children.

We proceed now to our defense itself, making our statement before God who sees all, and before your high-priesthood.

We are not schismatics, O holy head, from the church of God — may we never suffer such a thing!

But even if in other respects we exist amid many sins, nevertheless we are orthodox and nurslings of the catholic church, rejecting every heresy and accepting every approved ecumenical and local synod, and indeed also the canonical decrees proclaimed by them.

For he who supposes he has right faith but does not conform himself to the divine canons is not a perfect Orthodox, but only Orthodox by half.

And when your beatitude was put forward for the patriarchate, we accepted it, just as we declared in our statement of submission to it.

And from that time until now we commemorate you in the sacred mysteries, as is fitting; and, God is witness, if on that very day it had sought to commune with us, we would have communed with it without any hesitation, since it has been dear to us from the beginning.

For what reason, then, is this rumor spread? Because of the steward, whom truth itself has deposed, since he has fallen under many canons of condemnation.

For even before the open adultery, when the former emperor was committing adultery with various persons, he was not only officiating for him and giving him communion and feasting with him, but even set aside a portion of the offering together with him — from which conduct he also became eager for the open debauchery that followed, having despised God and the divine judgments.

And that what is said may be clearer — not for instruction, far from it, but only as a reminder — let it, your beatitude, if it so commands, take up the sacred rite of the marriage-crowning connected with that union, and observe how great a provocation of the Holy Spirit is incurred here in such contradictions.

For assuredly, whatever the priest signifies by his actions, these things God also promises to ratify, according to the great Dionysius.

For this reason, then, we beg your perfection to stop from the sacred ministry the man who has been deposed by the canons, and who was excluded from it by your predecessor for a full nine years — and who has now entered upon it again without reason.

For we only opened our lowly mouth just now, when we were accused.

For at the time when that small assembly took place — I do not know quite how to describe it — I had just then come out from prison.

And when I saw those men gathered together, who had earlier accepted the adultery and embraced the one who had joined the adulterous union, I remembered that prophetic saying, that the man of understanding shall be silent in that time, for it is an evil time.

But shall I remain silent forever? For this reason, when at a fitting time I was slandered, I brought forward the arguments that presented themselves.

...that they should not concelebrate with him, until the scandal be removed from their midst.

This, then, we exhort and beg: that your holy soul be moved to restrain this man, so that your unimpeachable holiness may not be blamed, nor the divine altar be defiled by the ministry of a deposed man, nor there be reasonable causes for schisms.

For let your beatitude know, truthfully and sincerely, that if this does not come to pass by the assent also of the God-loving soul of our most pious and victorious emperors (for they are zealous), then as for our own part — however it may fare, since we stand firm for the commandment — this is known to God; but a great schism will arise in our church, with God as witness, and His elect angels.

But have mercy, O good shepherd; but help, O skilled physician, your flock, your sheep, your churches — by the ways of your wisdom, by the words of your understanding, by the remedies of your healing — and thereby, by barring the one sheep from the sacred ministry alone, gain all the rest, and let not the church, which the Lord our God acquired with His own blood, be corrupted by the mange of the one.

{To Symeon the Abbot} Your honored fatherhood has traced out for us a letter worthy of your sanctified and God-bearing soul, at once signifying the loving disposition you hold toward us sinners, and at the same time showing your balanced and like-minded accord concerning the divine commandments, and moreover teaching us better things and urging us on with zeal to stand firm, unshaken, in the contests that lie before us, and in no way to be overturned by the empty talk of the heterodox and idle speakers.

And your honored letter has truly become for us an animating breath of courage and a rampart of strength, so that we glorify our good Lord, who has not utterly abandoned our lowly generation, but has given living sparks to those who wish to be rekindled unto the good work of piety.

And we, as sinners, pray in prayer that the life of your holiness may continue as an example of salvation for us and for whatever others may wish to follow it.

For those who twist the canons and trip up the standards do not at all perceive uprightness in those who rightly divide the word of truth, but rather they stir up laughter and attach reproaches.

And what else results from this than that we are the more strengthened, learning the unsoundness and precariousness of such men? That your lofty mind is not captured by them is a thing worthy of admiration, and much to be prayed for by us.

You ask to learn what newer development has occurred concerning the matter now at hand.

And we have nothing to report, because those in power are at present out on campaign.

For as to the high priest, what need is there even to speak, since he has neither sent word nor is willing to accept a hearing, reserving everything for Caesar? For the lord Symeon is double-tongued, changing now this way, now that.

Nevertheless, we have again taken up the discourse, and we have not yielded from the truth.

And he softens a little, but remains the same at heart, thinking and seeking those things which are, in every case, desirable to those in power.

And when our pious master was setting out, we wrote again, since he had sought this.

And yet he was not willing for us to come into his presence.

But we sinners remain, if indeed your prayer watches over us, in the same state, unwilling to betray the truth or to share in communion with them, even if exile lies before us, even if the sword gleams, even if fire be kindled.

But we would not be able to endure this, unworthy as we are even to be called monks, unless the Lord, attending to your holy prayers, should strengthen our weak and unsound state.

Therefore, holy fathers, be watchful for this very thing, considering it your own — which indeed it is — the problem that concerns the common good.

let the one help by letters, and the other assist by supplications.

And we have also entrusted to the brother a certain other message, which he too will surely report and deliver, once he arrives to see your honored countenance.

Together with us, the archbishop also sends greetings, as do Kalogeros, Abba Leontius, and the rest of our brotherhood.

Deign to greet, on our behalf, your holy company.

{To Nicetas the Patrician} Others, perhaps, human favor is naturally able to raise up to the height of dignities.

But you, our most pious and altogether beloved master, it was truly virtue, and not any mere favor, that raised up to the greatness of your dignity — not indeed for some limited time and in a single office, but continually and in many offices, handling you, as it were, like some piece of gold, and putting you forward for every kind of adornment to our pious empire.

And the facts are clear, even if we say nothing, so that now too, in a manner worthy of note, our Christ-imitating emperors have appointed you, in these days, as the representative of their own nobility of character in this imperial city.

This, then, is our reply, sent now through the letter-bearer, in response to the greeting sent by your piety.

And may the Lord our God keep you unharmed in soul and body henceforth in ruling and exercising authority, since by the very facts themselves it has been attested by God that authority has been given to you.

Now since, out of consideration for our lowliness (for so we believe, and not otherwise), your piety discussed with our brother the matter concerning the hair — we for our part having done this and that in response, and insisting that it is necessary to have regard for the proper occasion and to act canonically and to remain within one's own bounds, since a patriarch already presides here — we offer this true defense, first giving thanks to your piety for its concern and care for our affairs.

For this very thing is characteristic of, and a testimony to, that nobility of character which we proclaim of you; and perhaps also, on account of kinship, there ought to be a more particular disposition of goodwill than toward the many.

There are, then, master, divine laws and canons that guide every pious person — laws beside which it is not possible to make either addition or subtraction.

These very laws, even in our own case, lowly as we are — even though we err countless times in other matters — hold force also with regard to the matter of those who wear uncut hair.

And just as your authority strives to guard what has been ordained by our pious masters — at one time reporting what occurs, at another fulfilling what is commanded, restraining and setting bounds and dealing with whatever else happens — showing partiality to no person, whether small or great (for, once it has heard and been charged with a task, it hastens to carry it out)...

For the danger is no ordinary one even to delay it for a little while) — thus, then, much more so for us who have been allotted the priesthood is the danger greater and more destructive, of not fully accomplishing all that is commanded by God, the King of all, through the divine canons and the divinely-inspired fathers.

That it is a divine commandment, the Apostle first makes clear; then the Constitutions; then Chrysostom, establishing that it is an acknowledged sin for men to wear long hair; and last, the canon of the sixth holy council, which prescribes excommunication also for those who do not obey;

which I have also sent, so that having heard it with your own ears you may know that we sinners do nothing contrary to the canons.

But we did not just now become non-observant of this canon, but long ago, and this has become known also to the preceding patriarch;

since he also discussed with us what was fitting, not accusing but rather approving (for how indeed could he have done otherwise, since the canon is established?), saying that a reminder had come to him too about this matter, even though we had not been heeded.

...it is [so], whoever the person may be, I do not know, unless he promises to make correction;

For to many we have forgiven, and do still forgive, up to a first and second admonition or even a third; but beyond that is indifference and contempt of the canons — or rather, of God, from whom they were given.

This, O master, is our defense before your surpassing Excellency.

And we beseech you, wherever this matter may come to be discussed, to set forth what is fitting, as one who will be examined and rewarded by God;

For as to the claim that we ourselves did something here by our own hand to someone, it is ridiculous even to be believed by any person of sound mind.

Rather, what was done by us was done with every exhortation, and by those who accepted it with full consent; and then it was only the cutting off of those who had let their hair grow excessively, nearly down to the waist, and who had become foolish over it — so that we might appear not to fall short of the canon even in a small measure;

and perhaps from this some return toward the better may yet come about.

Pray therefore, O master, that we may live according to law and in peace, contributing also your own part in our affairs as far as possible, so that, if any good should come of it, your honored soul may also share in that good.

{To Basil the monk} We have received your letter of brotherly love, and we marveled at its sudden change [of tone].

The earlier part (to leave aside speaking of the rest), though not necessary to the matter at hand, contained an accusation against Joseph the steward, as one who had wrongly entered the church, whereas the latter part, on the contrary, shows altogether an acquittal of him.

And your Piety ought to know what one of the saints says about a person who at one time praises and at another blames the very same man for the very same matter.

But let this count for nothing, although it is indeed a liability of self-contradiction.

But why was such a rash judgment made, before any examining and instructive inquiry, to pronounce against our humble self a schism from our church, and on that account an anathema? 'Take heed to yourself,' says the saying, 'and before you examine, do not blame; understand first, and then rebuke.'

But you, having observed none of these things, nor considering that we too surely possess the capacity to speak and act according to reason, rebuked us as though we were uneducated, irrational, newly-tasted novices of the monastic way of life, and reckoned still among those under instruction.

And not only this, but you also reproached us severely.

But you also handed us over to anathema.

How can this preserve for long the bounds of friendship unshaken? For if this friendship truly existed in genuine form in your Honor, you would not have so recklessly and heedlessly mocked our lowliness.

Yet we are worthy of such treatment, and it is no wonder if we are insulted even by your friendship.

But as for what we are, we have been made manifest to God; yet it is also right to make it clear to your Understanding, whenever it stumbles and is scandalized.

We are not schismatics, O admirable one, from the Church of God — may we never suffer such a thing!

But even if in other respects we happen to be in many sins, nevertheless we are of the same body with her and nurtured by her, together with the divine dogmas, and we are eager to keep also her canons and ordinances.

But to disturb her and to be split off from her — who truly has neither spot nor wrinkle, whether in the doctrine of the faith or the standard of the canons, from the beginning of the age until now — belongs to those whose faith is perverse and whose life is uncanonical and lawless;

of whom one is Joseph, who crowned the adulterer, as well as those who tolerate concelebrating with him as though he were blameless, and indeed also those who commend him as one who performs the sacred rites innocently.

...bringing down divine grace impiously upon the profane? Such a one is abominable before God, according to the divine Dionysius, and unholy;

For it would be superfluous to write out here the other canons that have been laid down concerning him.

But as for the fact that he had been excommunicated by the preceding patriarch for a period of nine years, and the canon says that if the excommunication is not lifted within a year it no longer admits of being lifted at all — where shall we place this? The answer, certainly, is that it had [already] been dissolved.

But if it had been dissolved, why did he not perform the sacred rites? And if it had been dissolved, why did he only now seek release from a synod? It is clear that it is the one who is bound who seeks to be released, not the one who is unbound;

So that here too, whoever wishes to act against the truth falls into contradiction with himself.

It is therefore a profanation of holy things, O brother, for this man to perform the sacred rites, and an utter confusion of the canons not to observe such matters.

For what does Chrysostom also say? That it is not without danger to leave the priest unexamined — saying this not concerning faith, as you suppose, but concerning strictness with respect to his manner of life.

It is not necessary, then, to seek out and investigate minutely how each one stands;

for grace descends even upon the unworthy, for the sake of those who come [to receive it].

But as for those manifestly condemned — of whom Joseph is one, who openly joined himself to a great transgression against the law which the Lord declared for the whole world, and who, by joining that couple together, became more guilty even than the adulterer himself — to make no distinction in such a case, according to the Theologian, is a clear betrayal of the truth and a dissolution of the canons.

Or does your friendship not know that the Divine itself took vengeance on its own behalf, when the one who then guided the church did not rise up, as Samuel of old did against the foolish Saul, to tear apart the kingdom of the new Herod on account of his manner of adultery? For that Herod too suffered these things, being driven off and killed by his own people, when he cast off the daughter of King Aretas, who was his lawful wife, having unlawfully taken to himself Herodias, the wife of his brother Philip.

But if such things ought not to be avenged, then — even though it is bold to say — the Forerunner John would have become a sinner in the eyes of your Love, for having rebuked Herod and having died for that rebuke;

and likewise Chrysostom too, who displayed an athlete's steadfastness on behalf of the widow's field ('for perhaps someone even dares to die for the sake of the good,' he says) — not to mention the similar acts of resistance by the other saints on behalf of such matters.

Or again, is your Honor unaware that, since Christianity consists of two things — I mean faith and works — if either one is lacking, neither does the other profit the one who has it? Let your Piety, then, we beseech you, be zealous for divine things: first, being reckoned a child of our common father, let it rise up together with us toward what is fitting; second, having been trained under the blessed Sabas, let it embrace exactness not only in faith but also according to the canons; third, let it think the same brotherly thoughts as we do, being of the same brotherhood, and (we remind you) let it keep watch over its own seat, lest on this account we should stumble concerning the most excellent things.

Forgive us as brothers who remind you, just as we too have reminded him;

and there is no need for us to be indignant at being reminded, nor should your Honor become embittered, but rather let it be kindled into love and write such things as often as it wishes.

For we shall suffer no harm from this, except that we shall live more securely.

But concerning the Pope acting in this manner, what can we say except this (forgive us, speaking as to our own kin): 'he has been caught by his own wings,' as the saying goes? For by claiming to care nothing about the manifest sins of the priest, he has so thoroughly mocked and derided — not some ordinary priest, but the head of the Church — that we are ashamed even to hear it.

But if this is truly so, alas for the hierarchy!

Nevertheless, let us move our tongue with prudence, we beg, concerning our leaders, and let us not pronounce judgment so vehemently.

But as for the fact that people are about to open their mouths, as you have written, saying that having fallen from the patriarchate here, we have fallen into another affair, let not your Honor be concerned about this.

...before the fearful judgment-seat, He Himself rendering to us according as we have disposed our lives and acted;

For the saying, 'If I were still pleasing men, I would not be a servant of Christ,' is not too great for us sinners to utter.

We, therefore, also commemorate the most holy patriarch, as is fitting, in the liturgical mystagogy, just as we also commemorate our pious emperors, and we do not refuse to commune from any priest who is beyond reproach.