Letter 149: Theodore Studite, Letter 149; Greek heading: Μονάζουσι.

In this present time, in which Christ is being persecuted through his icon [eikon, the sacred image, whose veneration was banned under the second iconoclasm], not only is one who is superior in rank and in knowledge obliged to contend, speaking and teaching the word of orthodoxy, but indeed, even if one should hold the rank of a disciple, he is bound to speak the truth with boldness and to use free speech. This word is not mine, the sinner's, but that of the divine Chrysostom [John Chrysostom], and indeed of other Fathers as well. But that the lord superiors, having been seized by the emperor, did not do the things just mentioned—although they were both in rank and in knowledge superior to all the abbots of this land—but rather, on the contrary, kept silence; and not this alone, dreadful though it be, but even made a written undertaking neither to come together with one another nor to teach: this is betrayal of the truth, and denial of the office of protection, and a dissolution of those under obedience, and indeed of those of equal rank. The apostles, when they were charged by the Jews not to teach in the name of Christ, say this: "Judge yourselves whether it is right to listen to you or to our God." And again, "We must obey God rather than men." Such things and the like they ought to have spoken, that God might be glorified through them, that they might build up the orthodox, that they might strengthen the monasteries, that they might give strength to those suffering in exile. But what is the case? That we prefer the monasteries rather than God, and the comfort that comes from this present life rather than the affliction undergone for the good. Where is that saying, "I spoke before kings and was not ashamed"? Where is that saying, "Behold, I will not restrain my lips; Lord, you yourself have known"? Where is the glory and the strength of our order? How did the blessed Sabas and Theodosius, when at that time the emperor Anastasius chose to be impious, stand apart, fervently fighting in the front line on behalf of the faith—on the one hand by those with whom they anathematized the heterodox in the church, and on the other hand in the things they wrote to the emperor, solemnly protesting that they would choose death rather than to alter anything of what had been established? And the lord superiors say, as they tell it, "Who are we?" First, Christians, who are bound now to speak by all means; then, monks, who are not snatched away even by the slightest thing, as being unbound to the world and not to be held; then, superiors, who cast out even the stumbling-blocks of others and are bound to give offense in nothing, that, as it says, "the ministry be not blamed." But what an offense and reproach—or rather, what a concession—they have given through their own handwriting, what need is there even to say? For if silence is part of consent, how grievous is it also to ratify that consent in writing before the whole church? And you say that "by secretly performing the sacred rites he commemorates Nikephoros" [Nikephoros, the deposed orthodox patriarch of Constantinople]? That "in secret"—even all the patricians, to say nothing of the others, are orthodox. But what does Christ say? "If anyone confesses me before men, I also will confess him before my Father who is in heaven." Just as the opposite holds in the case of denial: even if they made the written undertaking only with regard to not coming together with one another, it is the same thing. For how will they keep what Christ says, "Him who comes to me I will not cast out"? Someone comes inquiring, seeking to learn the truth, whether a superior or someone else: what will the superior answer? Clearly, "I have received an injunction not to speak." Would that it were only thus; but rather, "not even to receive you into the monastery and to assemble together." Christ says, "Receive and teach"; for "if he draws back," it says, "my soul has no pleasure in him." In writing, therefore, they have acted so as to obey the emperor in opposition to Christ. These are the things, O brothers and fathers, which I know in truth that they have done. And since you condemned me to say what presents itself to me, I have declared it, with God as my witness, having also taken a pledge that the matter is kept secret out of regard for the trial [of persecution]. For the rest, do you, saving, save your own souls, praying also for me, the lowly one.