Letter 380: Theodore Studite, Letter 380; Greek heading: Ναυκρατίῳ τέκνῳ.

I rejoice over you, my brother Naucratius, that you are accounted a son of joy, which is to suffer for Christ's sake. For what is more gracious than this, what more glorious? You were therefore scourged in imitation of Christ; you were removed from one prison to another, handed over into the hands of the impious John, on whose account I, the lowly one, was even in anguish. But because, when he assailed you, you were not overturned, but on the contrary you also sent the vain-minded man away refuted, I, the wretched one, sang exceedingly and took heart. And may there be help to you from the Lord also for the future, with respect to anything whatsoever of the things that shall befall you. And since you said that in the disputation he put forward sayings for the overthrow of the holy icons [eikones, the sacred images]—namely of Asterius, Epiphanius, and Theodotus—I thought it necessary, for the equipping of you both, to set down here, even though it exceeds the epistolary style, those very sayings of theirs and our refutation of them—the refutation of us unlearned ones, with God's help. The saying of Asterius, then, is word for word as follows: "Do not paint Christ; for the one humility of his being made incarnate suffices for him, which he of his own free choice accepted for our sake. But upon your soul, bearing the bodiless Word in a spiritual manner, carry him about." Let the writer of these words therefore be asked: on what account, having forbidden Christ to be painted, does he say that the one humility of the incarnation suffices for him, as though, shunning the inglorious thing once chosen, he were shunning a second manifestation of the humility? And how is it of free choice, if it is inglorious? For what is of free choice is glorious, not having the ingloriousness of what is involuntary. But if this is not so, but rather that it is a repetition—how is the painting a repetition, the painting which displays by likeness the very thing that is also the first? And how will he not also reject being commemorated through hearing, if being celebrated through sight is reckoned objectionable to him as bearing a repetition? For each of the two is the companion and the equal in power of the other, as the divine mouth, Basil the Great, declared. And by analogy it will also be reckoned that the cross's being painted once is a repetition of another cross, namely—as also in the case of the Gospel; and since both are always being painted, there must be countless crosses, and likewise Gospels, and not one and one only. But if the cross is one and not a second, even should it be painted ten thousand times; and if the Gospel is one and not a second, even should it be painted countless times; then also Christ is one and not two, even should he be painted in the same manner. For when painted he is as when read aloud, and the ear will not be filled from hearing, nor indeed the eye from sight: that God became man, and that the Eternal One was seen as an infant; and he who nourishes all things is fed with milk, and the Uncontainable One is held in arms, and the One above God is accounted a man, and the abyss of wisdom is baptized, and the Supersubstantial One does the things befitting God and the things befitting man, and the Lord of glory is crucified, and he who gives life to all things is buried and rises again, and he who is contained nowhere is taken up in a manner befitting man. Let him cease forbidding this manifestation, so salutary for the world on both counts; both supposing the glory of the Lord to be ingloriousness, and laying down that the freely-chosen humility was involuntary. And let him also cease setting himself against the Great Basil, whose voice is the voice of God, when somewhere he commands: "Let Christ, the umpire of the wrestling-contests, also be inscribed upon the panel." And let there be cast out, somewhere from the divine choir, along with the present declaration, the assertion that follows as well, as having an equal measure of absurdity. For what does he say? "But upon your soul, bearing the bodiless Word in a spiritual manner, carry him about." O the irrationality! For surely no divine mouth has called the Word bodiless after he became flesh. For the sacred apostle has called Christ no longer flesh, yet not bodiless, in the place where he says: "But we from now on know no one according to the flesh; and even if we have known Christ according to the flesh, yet now we no longer know him so." Interpreting which, Gregory the Theologian said that the passions of the flesh, even apart from sin, are ours; as he also says elsewhere, "no longer flesh, yet not bodiless." But the one who said the Word is bodiless would be doing battle not only with the two, but indeed with all the God-bearing Fathers. It has therefore been shown that from an absurd account of nature an absurdity has followed; and over against the overthrow of the falsehood let the truth be set down in reverse. How? Paint Christ where one ought, as having him dwelling in your heart, so that, both read in the book and seen in the painting—as one recognized by the two senses—he may in twofold manner enlighten your mind, since you who have learned through the word that which you were catechized then see this before your eyes. And indeed, in being thus heard and seen, it is not in nature for God not to be glorified and the pious man not to be pricked to compunction; than which what could be more salutary and more acceptable to God? Thus, then, we who are of no account understand the things that are true, even if some of the holy Fathers before us have taken the disputed problem otherwise. This saying, then, having been brought to its end, what is the saying of Epiphanius? "Your reverence will consider whether it is fitting for us to have God painted by means of colors." Observe indeed the false speaker: he did not say Christ—in whom the circumscribable is signified together with the uncircumscribable (for here is the indication of both natures)—but "for us to have God painted," stripping off the account of the humanity with a Manichaean mind-set and putting forward God naked, so that by the absurdity of the proposition he might dumbfound the hearer. So too it is out of place to call God visible, if indeed the sacred oracles say, "No one has ever seen God." And yet the only-begotten Son, being God and being seen, has expounded him; but it is clear that no one has seen God naked of humanity. And since the only-begotten is not naked after the incarnation, for this reason he is also visible. And the sacred apostle has cried aloud: "God was manifested in the flesh, was justified in the spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory." The phrase "in the flesh," therefore, is to be taken in common with respect to every declaration; for the first phrase is a kind of connecting thread not only for those that follow, but indeed for all the properties of the incarnation. As, then, God "was manifested in the flesh" and in each of the aforesaid (for it would not be in nature, unless "in the flesh" be supplied, either to be seen or to be taken up), so plainly he is also suckled in the flesh and advances in stature and walks with foot and sweats in agony and converses with tongue and as many other things as belong to the same series. And if these things are so, since circumscription too is one of all the properties of the body, it is clear that God is also circumscribed in the flesh, whether by the working of colors or in some other manner. For of necessity each of two things follows: if he was seen in the flesh, he is also circumscribed in the flesh, since each is the companion and the reciprocal cause of the other. If, then, the second is not true, neither therefore is the first; but indeed the first is true, therefore the second also. Thus, both according to the divine oracles and according to common reasoning, it is foolish not to confess that God is depicted in the flesh, if indeed he was seen in the flesh. Since elsewhere too the noble fellow says: "I have heard that some undertake even to paint the incomprehensible Son of God; it is a thing to shudder at, to hear it." Who, then, that has sense would not laugh the vain-minded man to scorn? Has he not read that "they seized Jesus, and bound him, and led him away to Annas first, the high priest"? And again elsewhere: "They took the body of Jesus, then, and bound it in linen cloths with the spices"? Does he not confess Jesus to be God? If, then, he is God, how was the incomprehensible one seized and bound? Is it not clear that it was in the flesh, just as the all-wise Paul wove the thread? Let this deceiver too, then, be silent in his raving against Christ. And if he should somewhere hear that we have a God who is even eaten, perhaps he would not only shudder but even burst asunder, not bearing the report. But what does Christ say? "And he who eats me, he also shall live because of me"; and he could not be eaten in any other way except in the flesh. For indeed Christ, being at once God and perfect man, whenever he is named according to each of the natures from which he was composed, and is said to be properly conceived according to either one, the property of the other is not thereby diminished or confused in the singleness of the hypostasis. And witness to this account is God the Word himself, in one place saying, "Why do you seek to kill me, a man who has spoken the truth to you?" (and yet he who said it was also immortal God), and in another place declaring, "You say that you blaspheme, because I said, I am the Son of God" [reflecting John 10:36]; and yet he who said it was also son of man. Thus, assigning what is proper to each name to the one or the other nature, we surely do not go astray. And since this saying too has reached its end, what is the saying of Theodotus? "We have not received it as a tradition to refashion the forms of the saints in icons made from material colors, but we have been taught to mold their virtues, as it were certain living images, through the things made plain about them in writings, being roused thereby to a zeal like to theirs; since let those who set up such shapes say what benefit, then, they reap from these, or into what spiritual contemplation they are led through the remembrance of them. But it is clear that such a notion is vain and an invention of diabolical machination." The starting-gate of his speech is at once not objectionable, even if it is constructive of the absurdities that follow, since many of the holy teachers also rank the narrative through the word as more useful than the visual sight, not disparaging the other, while others rank it the reverse way. But let it hold the equal place, as the Great Basil says: for what the account of history sets forth through hearing, these things painting, keeping silence, shows through imitation. And not all are painters, nor are all writers, but to each as God has apportioned a measure of grace. So then, passing over this proposition, let him state the next: "Since let those who set up such shapes say what benefit, then, they reap from these, or into what spiritual contemplation they are led through the remembrance of them." Let the noble fellow therefore be asked in turn: for what profit and sacred contemplation is it not possible to find from here? For if this is the nature of an image, to be an imitation of the archetype, as Gregory the Theologian says, and in the image the archetype is made manifest, as the all-wise Dionysius says, it is clear that from the imitation, that is, the image, much profit comes forth, and through the imitation the greatest spiritual contemplation ascends to the archetype. And witness is the same divine Basil, somewhere saying: "The honor of the image passes over to the prototype." And if it ascends, it is also clear that it descends to the image from the prototype. And no one in his folly would say that the honor is unprofitable, nor again that the imitation is not an impress of the thing imitated, so that each is in each, according to the divine Dionysius; than which what could be more profitable and more elevating? For the image is a reflection of the direct vision, and a kind of moonlight—that I may use a familiar example—in comparison with the light of the sun. For if not this, what does the tabernacle of testimony profit those of old, being an imitation of the heavenly things? For there too, along with the other furnishings, were the cherubim of glory overshadowing the mercy-seat, that is, images modeled in human-shaped form, all of them elevating and contemplative objects of the worship that is in spirit. But in vain for us—so far as concerns such a proposition—is the cross-shaped image, in vain too the spear-shaped, in vain too the sponge-shaped (since these too are imitations, even if not in human shape), in vain too all the other things that, to speak in the manner of Dionysius, have been handed down to us by means of perceptible images, through which, he says, we are led up so far as possible to the intelligible contemplations. Then too, one of the five powers of the soul is the imagination; and the imagination one might consider an image, for both are representations. The image, then, which resembles the imagination, is not unprofitable. But if the more useful is unprofitable, then much more is the lower—existing in vain together with our nature; and if in vain, so also are its companions: sense-perception, opinion, discursive thought, and intellect. Thus the argument, in its account of nature, by a more inductive contemplation declares the despiser of the image, or rather of the imagination, to be mindless. And I admire the imagination in yet another way: for some say that a woman, having imagined an Ethiopian at the moment of conception, brought forth an Ethiopian. Of such a kind too was the case concerning the patriarch Jacob in the matter of the peeling of the rods, from which imagining the offspring born among the flocks were variegated. And—O the wonder!—that the image-like imagining has been seen to be the result of an actual operation. But let the argument return to the matter before us: "Let those who set up such shapes say what benefit, then, they reap from these, or into what contemplation they are led through the remembrance of them." And who, good sir, if indeed he should gaze upon it intently, will go away not having taken into his mind, from the form of the image, representations either of the right hand or of the left? But if from the best, then for the best; if from the basest, then for the basest; so that often, even while remaining at home, by the one he is pricked to compunction, by the other he is moved to passion. Or does not someone sometimes, having fallen asleep, rise up from his nocturnal phantoms rejoicing or grieving? But if it is so there, then much more, in the case of the images seen in waking life, is the beholder capable of being disposed toward either. Surely you have read, O excellent one, that those of old "serve a copy and shadow of the heavenly things"? What is each? Is it not an image? Were they not led up in an image to the contemplation of the heavenly things? Does not every man "walk about in an image," to speak in the manner of David? Are you not yourself, who war against the icons, an image of God, and begotten according to the form of your father, and depicted in likeness on a panel? Or are you alone unable to be imaged, as though you were not a man but an abortive birth, and on this account suppose the saints to be so too? But, in order that the argument about this matter may rather receive confirmation, passing over their dogmatizing on their own authority, it will put forward the very luminaries of the world, answering you to the question. Gregory of Nyssa: "I have often seen in a painting an image of the Passion, and I did not pass by the sight without tears, the art vividly bringing the history before my eyes." Chrysostom: "I too loved the painting poured in wax, full of piety; for I saw an angel in an icon driving away hordes of barbarians, I saw the tribes of barbarians trampled, and David speaking the truth: 'Lord, in your city you will set their image at nought.'" Cyril of Alexandria: "I myself saw, in a painting on a wall, a maiden contending in the lists, and I did not survey the sight without tears." Gregory the Theologian: "And Polemon was there, leaning over her in an image; a courtesan, seeing it (for it was venerable), departed at once, overcome by the sight, as though ashamed before the painted man as before one living." Basil the Great: "Rise up for me now, O you brilliant painters of the athletic exploits; magnify by your arts the mutilated image of the commander; with the colors of your wisdom shine all about the crowned one whom I have painted too dimly. Let me go away vanquished by your depiction of the martyr's deeds of valor. I rejoice, conquered this day by such a victory of your skill; let me see the wrestling of the hand against the fire more accurately painted by you; let me see the wrestler painted more brightly in your image. Let the demons weep, struck even now by the martyr's exploits in your work; let the hand be shown once more aflame and victorious." Do you see how the one prefers painting to the writing of words, in which how great is the deification, so that even the demons weep; and how the other has called the making of icons venerable in such great degree, as having proved the chastening of a courtesan? Then again, how does the other go away not without tears from the visual sight of the painting, seeing the martyr contending in the picture? Again, how does another call the wax-poured painting beloved, as having seen in it the prototypes? Then too the one who comes after them, how does even he go away not without tears from this painting, as having taken it for the direct vision itself? See how many are the beneficial things; consider how great are the profitable things. And since, having asked, you have heard—not from this man and that, small men and of no account, but from those very ones who spoke by the Spirit of God and who thunder beneath heaven—state also the conclusion of your speech, O dogmatist: "But it is clear that such a notion is vain and an invention of diabolical machination." It is fitting here to cry out loudly: "Be astonished, O heaven, at this," that the sacred dogmas held by the God-bearing Fathers have been declared a vain notion and an invention of the devil's machination. But it is not so, O greatest of deceivers; on the contrary, the flashings of your tongue must be ascribed to you yourself. Since, then, the discourse has its end, I wish you to know this, brother: that, of the testimonies which the iconoclasts [eikonomachoi, those who fight against the images] bring forward, some are manifestly the testimonies of heretics (for it is not, it is not possible that falsehood should not subsist alongside the truth, as the tares alongside the wheat); some are testimonies of holy Fathers, taken in a distorted way by their darkened understanding; and some are altogether monstrous, attaching to the image of Christ the things said against idols. To these one must not give heed to their utterance at random, nor indeed make common cause in argument with heretics, contrary to the apostolic ordinance. For the rest, may you be saved, child, and pray for me that I too may be saved.

Χαίρω ἐπὶ σοί, ἀδελφέ μου Ναυκράτιε, ὅτι τῆς χαρᾶς υἱὸς χρηματίζεις, ὅπερ ἐστὶ τὸ διὰ Χριστὸν πάσχειν. καὶ τί γὰρ τούτου χαριέστερον, τί δὲ εὐκλεέστερον; ἐμαστίχθης οὖν χριστομιμήτως, ἤρθης ἐκ φυλακῆς εἰς φυλακήν, παραδοθεὶς εἰς χεῖρας Ἰωάννου τοῦ ἀσεβοῦς, ἐφ' ᾧ ὁ ταπεινὸς καὶ ἠγωνίασα· ἀλλ' ὅτι προσβαλόντος αὐτοῦ οὐ περιετράπης, τοὐναντίον δὲ καὶ ἀπεπέμψω διελεγκτικῶς τὸν ματαιόφρονα, πάνυ ὁ τάλας ᾖσα καὶ εὐθύμησα. εἴη δέ σοι καὶ πρὸς τὸ ἑξῆς πρὸς πᾶν ὁτιοῦν τῶν συμβησομένων παρὰ Κυρίου βοήθεια. ἐπειδὴ δὲ ἔφης προτεῖναι αὐτὸν ἐν τῇ διαλέξει φωνὰς ἐπ' ἀνατροπῇ τῶν ἁγίων εἰκόνων, ἤγουν Ἀστερίου, Ἐπιφανίου καὶ Θεοδότου, ἀναγκαῖον ᾠήθην πρὸς καταρτισμὸν ἀμφοτέρων παραθέσθαι ἐνταῦθα, εἰ καὶ ὑπερτείνει τὸ ἐπιστολιμαῖον ὕφος, αὐτὰς ἐκείνων τὰς φωνὰς καὶ τὴν σὺν θεῷ παρ' ἡμῶν τῶν ἀμαθῶν ἀνατροπὴν αὐτῶν. Ἡ οὖν τοῦ Ἀστερίου ἐπὶ λέξεως τάδε· "4μὴ γράφε τὸν Χριστόν· ἀρκεῖ γὰρ αὐτῷ ἡ μία τῆς ἐνσωματώσεως ταπεινοφροσύνη, ἣν αὐθ αιρέτως δι' ἡμᾶς κατεδέξατο. ἐπὶ δὲ τῆς ψυχῆς σου βαστάζων νοητῶς τὸν ἀσώματον λόγον περίφερε"5. ἐρωτάσθω τοιγαροῦν ὁ λογογράφος, ἀνθ' ὅτου ἀπαγορεύσας Χριστὸν γράφεσθαι ἀρκεῖν αὐτῷ λέγει τὴν μίαν τῆς ἐνσωματώσεως ταπεινοφροσύνην, ὡς καὶ τὴν ἅπαξ αἱρεθεῖσαν ἄδοξον ὑποφεύγοντι τὴν δευτερεύουσαν τῆς ταπεινοφροσύνης φανέρωσιν. καὶ πῶς αὐθαίρετος, εἰ ἄδοξος; τὸ γὰρ αὐθαίρετον ἔνδοξον, οὐκ ἔχον τοῦ ἀκουσίου τὸ ἄδοξον. εἰ δὲ τοῦτο οὔ, ἀλλ' ὅτι δευτέρωσις, πῶς δευτέρωσις ἡ τὸ αὐτὸ καὶ πρῶτον καθ' ὁμοίωσιν δεικνύουσα γραφή; πῶς δὲ καὶ τὸ ὑπομνηματίζεσθαι δι' ἀκοῆς οὐ παραιτήσεται, εἴγε τὸ δι' ὄψεως θριαμβεύεσθαι ὡς δευτέρωσιν φέρον νεμεσητὸν αὐτῷ; ἑκάτερον γὰρ θατέρου σύνοδόν τε καὶ ἰσοδύναμον, ὡς τὸ θεῖον στόμα, Βασίλειος ὁ Μέγας, ἀπεφθέγξατο. λογισθήσεται δὲ κατὰ τὸ ἀνάλογον καὶ τὸ τὸν σταυρὸν ἅπαξ γραφῆναι ἑτέρου δηλαδὴ σταυροῦ δευτέρωσις, ὡς καὶ ἐπὶ τοῦ εὐαγγελίου· καὶ ἐπειδὴ ἀεὶ γράφεται ἀμφότερα, ἀπείρους σταυρούς, πρὸς δὲ καὶ εὐαγγέλια, οὐχ ἕνα καὶ ἓν ὑπάρχειν. εἰ δὲ εἷς καὶ οὐ δεύτερος, κἂν μυριοστῶς γράφοιτο, σταυρός, καὶ ἓν καὶ οὐ δεύτερον, κἂν ἀπείρως γράφοιτο, εὐαγγέλιον, καὶ εἷς καὶ οὐ δύο, κἂν ὡσαύτως γράφοιτο, Χριστός. γραφόμενος γάρ ἐστιν ὡς ἀναγινωσκόμενος καὶ οὐ πλησθήσεται οὖς ἀπὸ ἀκροάσεως οὔτε μὴν ὀφθαλμὸς ἀπὸ ὁράσεως· ὅτι ὁ θεὸς ἄνθρωπος γέγονε καὶ ὅτι ὤφθη βρέφος ὁ αἰώνιος· καὶ γαλακτοτροφεῖται ὁ τρέφων τὰ σύμπαντα καὶ ἀγκαλίζεται ὁ ἀπερίληπτος καὶ χρηματίζει ἀνὴρ ὁ ὑπέρθεος καὶ βαπτίζεται ἡ τῆς σοφίας ἄβυσσος καὶ δρᾷ τὰ θεοπρεπῆ τε καὶ ἀνθρωποπρεπῆ ὁ ὑπερούσιος καὶ σταυροῦται ὁ τῆς δόξης Κύριος καὶ θάπτεται καὶ ἀνίσταται ὁ ζωῶν τὰ σύμπαντα καὶ ἀναλαμβάνεται ἀνθρωποπρεπῶς ὁ μηδαμοῦ χωρούμενος. παυσάσθω ἀπαγορεύειν τὴν οὕτω σωτήριον κόσμου καθ' ἑκάτερα φανέρωσιν, καὶ τὴν δόξαν Κυρίου ἀδοξίαν ὑποτιθέμενος καὶ τὴν αὐθαίρετον ταπεινοφροσύνην ἀκούσιον ὑποβαλλόμενος, παυσάσθω δὲ καὶ τῷ Μεγάλῳ Βασιλείῳ ἀντιφερόμενος, οὗ ἡ φωνὴ θεοῦ φωνή, ὧδέ που προστάσσοντι· ἐγγραφέσθω τῷ πίνακι καὶ ὁ τῶν παλαισμάτων ἀγωνοθέτης Χριστός. Ἐρρίφθω δέ που θείου χοροῦ σὺν τῇ παρούσῃ ἀποφάσει καὶ ἡ ἑξῆς κατάφασις, ὡς τὸ ἴσον τῆς ἀτοπίας ἔχουσα. τί γάρ φησιν; "4ἐπὶ δὲ τῆς ψυχῆς σου βαστάζων νοητῶς τὸν ἀσώματον λόγον περίφερε"5. ὢ τῆς ἀλογίας· οὔ τί που γὰρ θεῖον στόμα ἀσώματον τὸν λόγον μετὰ τὸ γενέσθαι αὐτὸν σάρκα λέλεχεν. οὐκέτι μὲν γὰρ σάρκα Χριστόν, ἀλλ' οὐκ ἀσώματον ὁ ἱερὸς ἀπόστολος εἴρηκεν, ἐν οἷς φησιν· ἡμεῖς δὲ ἀπὸ τοῦ νῦν οὐδένα οἴδαμεν κατὰ σάρκα· εἰ δὲ καὶ ἐγνώκαμεν κατὰ σάρκα Χριστόν, ἀλλὰ νῦν οὐκέτι γινώσκομεν. ὅπερ ἑρμηνεύων ὁ Θεολόγος Γρηγόριος τὰ σαρκικά, ἔφη, πάθη καὶ χωρὶς τῆς ἁμαρτίας ἡμέτερα· ὡς καὶ ἀλλαχοῦ φησιν, οὐκέτι μὲν σάρκα, οὐκ ἀσώματον δέ. ὁ δὲ ἀσώματον τὸν λόγον φήσας οὐ μόνον τοῖς δυσίν, ἀλλὰ γὰρ καὶ πᾶσι τοῖς θεοφόροις μαχόμενος εἶεν. Δέδεικται τοίνυν φύσεως λόγῳ ἀτόπῳ ἄτοπον ἐπακολουθῆσαν· καὶ τῇ τοῦ ψεύδους ἀνατροπῇ κείσθω ἀντιστρόφως ἡ ἀλήθεια. πῶς; γράφε τὸν Χριστὸν ὅπου δεῖν, ὡς ἔχων αὐτὸν κατοικοῦντα ἐν τῇ καρδίᾳ σου, ἵνα καὶ ἀναγινωσκόμενος ἐν δέλτῳ καὶ ὁρώμενος ἐν γραφῇ ὡς ταῖς δυσὶν αἰσθήσεσι γνωριζόμενος διττῶς φωτίζῃ σου τὰς φρένας, μαθόντος ὅπερ διὰ λόγου κατηχήθης τοῦτο βλέπειν κατ' ὀφθαλμούς. καί γε ἐν τῷ οὕτως ἀκουτίζεσθαι καὶ ὁρᾶσθαι οὐκ ἔχει φύσιν μὴ οὐχὶ δοξάζεσθαι θεὸν καὶ κατανύττεσθαι ἄνθρωπον εὐσεβῆ· οὗ τί ἂν γένοιτο σωτηριωδέστερον καὶ θεῷ εὐπρόσιτον; οὕτως οὖν οἱ οὐδαμινοὶ νοοῦμεν τἀληθῆ, εἰ καί τινες τῶν πρὸ ἡμῶν ἱερῶν πατέρων ἑτέρως ὑπειλήφασι τὸ διελεγχθὲν πρόβλημα. Τῆς γοῦν τοῦδε φωνῆς περαιωθείσης, τίς ἡ τοῦ Ἐπιφανίου; "4νοήσει ἡ σὴ θεοσέβεια, εἰ πρέπον ἐστὶ θεὸν ἔχειν ἡμᾶς ζωγραφητὸν διὰ χρωμάτων"5. ὅρα δὴ τὸν ψευδηγόρον· οὐ Χριστὸν εἶπεν, ἐφ' ᾧ δηλοῦται ἡ περιγραφὴ μετὰ τοῦ ἀπεριγράπτου (ὧδε γὰρ τῶν ἑκατέρων φύσεων ἡ δήλωσις), ἀλλὰ θεὸν ἔχειν ἡμᾶς ζωγραφητόν, ἀπαμφιεννὺς τὸν λόγον τῆς ἀνθρωπότητος μανιχαϊκῷ φρονήματι καὶ θεὸν γυμνὸν προτείνας, ὡς ἂν τῷ ἀτόπῳ τῆς προτάσεως τὸν ἀκροατὴν ἐκπλήξειεν. οὕτω δὴ καὶ ὁρατὸν θεὸν εἰπεῖν ἔκτοπον, εἴπερ φησὶ τὰ ἱερὰ λόγια, θεὸν οὐδεὶς ἑώρακεν πώποτε. καὶ μὴν ὁ μονογενὴς υἱός, θεὸς ὢν καὶ ὁρώμενος, τοῦτο ἐξηγήσατο· ἀλλ' εὔδηλον ὅτι γυμνὸν θεὸν ἀνθρωπότητος οὐδεὶς ἑώρακεν. ἐπεὶ δὲ ὁ μονογενὴς οὐ γυμνὸς μετὰ τὴν σάρκωσιν, διὰ τοῦτο καὶ ὁρατός. καὶ βεβόηκεν ὁ ἱερὸς ἀπόστολος· θεὸς ἐφανερώθη ἐν σαρκί, ἐδικαιώθη ἐν πνεύματι, ὤφθη ἀγγέλοις, ἐκηρύχθη ἐν ἔθνεσιν, ἐπιστεύθη ἐν κόσμῳ, ἀνελήφθη ἐν δόξῃ. τὸ οὖν ἐν σαρκὶ ἐπὶ πάσῃ ἀποφάνσει ἀπὸ κοινοῦ ληπτέον· εἱρμὸς γάρ τίς ἐστιν ἡ πρώτη φωνὴ οὐ μόνον ταῖς ἐφεξῆς, ἀλλὰ γὰρ καὶ πάσαις ταῖς τῆς ἐνσωματώσεως ἰδιότησιν. ὡς οὖν θεὸς ἐφανερώθη ἐν σαρκὶ καὶ ἐφ' ἑκάστῳ τῶν προειρημένων (οὐ γὰρ ἂν ἔχοι φύσιν μὴ προσυπακουομένου τοῦ ἐν σαρκὶ ἢ ὀφθῆναι ἢ ἀναληφθῆναι), οὕτω δηλαδὴ καὶ γαλουχεῖται ἐν σαρκὶ καὶ προκόπτει ἡλικίᾳ καὶ βαδίζει ποδὶ καὶ ἱδροῖ ἀγωνίᾳ καὶ διαλέγεται γλώττῃ καὶ ὅσαπερ ἄλλα τῆς αὐτῆς συστοιχίας. Εἰ δὲ ταῦτα οὕτως, ἐπειδὴ ἓν τῶν ἁπάντων ἰδιωμάτων τοῦ σώματος καὶ ἡ περιγραφή, εὔδηλον ὅτι καὶ περιγράφεται θεὸς ἐν σαρκὶ εἴτε χρωματουργικῶς εἴτ' οὖν ἑτεροτρόπως. δυοῖν γὰρ ἑκάτερον πᾶσα ἀνάγκη· εἰ ὦπται ἐν σαρκί, καὶ περιγράφεται ἐν σαρκί, ἐπείπερ σύστοιχον καὶ ἀλληλαίτιον ἑκάτερον ἑκατέρου. εἰ οὖν μὴ τὸ δεύτερον ἄληθες, οὐδ' ἄρα τὸ πρῶτον· ἀλλὰ μὴν τὸ πρῶτον ἄληθες, οὐκοῦν καὶ τὸ δεύτερον. οὕτω καὶ κατὰ τὰ θεῖα λόγια καὶ κατὰ κοινὸν συλλογισμὸν ἠλίθιον τὸ μὴ ὁμολογεῖν θεὸν ἐγγράφεσθαι ἐν σαρκί, εἴπερ ὦπται ἐν σαρκί. ἐπεὶ καὶ ἑτέρωθι ὁ γεννάδας φησίν· "4ἤκουσα ὅτι καὶ τὸν ἀκατάληπτον υἱὸν τοῦ θεοῦ τινες γράφειν ἐπαγγέλλονται· φρῖξαί ἐστι τὸ ἀκοῦσαι"5. τίς γοῦν νοῦν ἔχων οὐκ ἐγγελάσειεν τὸν ματαιόφρονα; οὔ τί που ἀνέγνω ὅτι συνέλαβον τὸν Ἰησοῦν, καὶ ἔδησαν αὐτόν, καὶ ἀπήγαγον αὐτὸν πρὸς Ἄνναν πρῶτον τὸν ἀρχιερέα; καὶ ἑτέρωθι πάλιν· ἔλαβον οὖν τὸ σῶμα τοῦ Ἰησοῦ καὶ ἔδησαν αὐτὸ ἐν ὀθονίοις μετὰ τῶν ἀρωμάτων; οὐχ ὁμολογεῖ θεὸν τὸν Ἰησοῦν; εἰ θεὸς οὖν, πῶς ὁ ἀκατάληπτος ἐλήφθη καὶ ἐδέθη; ἢ δῆλον ὅτι ἐν σαρκί, καθὰ εἱρμολόγησεν ὁ πάνσοφος Παῦλος; σιγάτω οὖν λυττῶν κατὰ Χριστοῦ καὶ οὗτος ὁ πλάνος. ἐὰν δέ που ἀκούσειεν ὅτι καὶ ἐσθιόμενον ἔχομεν θεόν, τάχα ἂν οὐ μόνον φρίξοι, ἀλλὰ καὶ διαρρηχθείη, μὴ φέρων τὸ ἄκουσμα. ἀλλὰ τί φησιν ὁ Χριστός; καὶ ὁ τρώγων με κἀκεῖνος ζήσεται δι' ἐμέ· οὐκ ἂν δὲ ἄλλως βρωθείη, εἰ μὴ ἐν σαρκί. καὶ γὰρ ὁ Χριστός, θεὸς ὁμοῦ καὶ ἄνθρωπος τέλειος ὑπάρχων, ὁπόταν καθ' ἑκάτερον τῶν ἐξ ὧν συνετέθη φύσεων ὀνομάζοιτο, καὶ καθ' ἕτερον κυρίως νοούμενος λέγοιτο, οὐ τῆς θατέρου ἰδιότητος ἐν τῷ μοναδικῷ τῆς ὑποστάσεως μειουμένης ἢ συμφυρομένης. καὶ μάρτυς τοῦ λόγου αὐτὸς ὁ θεὸς καὶ λόγος, πῇ μὲν λέγων, τί με ζητεῖτε ἀποκτεῖναι, ἄνθρωπον ὃς τὴν ἀλήθειαν ὑμῖν λελάληκα; (καίτοι γε ὁ λέγων καὶ θεὸς ἀθάνατος ἦν), πῇ δὲ φάσκων, ὑμεῖς λέγετε ὅτι βλασφημεῖς, ὅτι εἶπον· υἱὸς τοῦ θεοῦ εἰμι· καὶ μὴν ὁ εἰπὼν καὶ υἱὸς ἀνθρώπου ἦν. οὕτω τὸ πεφυκὸς ἑκατέρου ὀνόματος θατέρᾳ φύσει ἀπονέμοντες οὔ τί που διασφαλλόμεθα. Ἐπεὶ δὲ καὶ τοῦδε τέλος εἴληφεν ἡ φωνή, τίς ἡ τοῦ Θεοδότου; "4τὰς τῶν ἁγίων εἰδέας οὐκ ἐν εἰκόσιν ἐξ ὑλικῶν χρωμάτων ἀναμορφοῦν παρειλήφαμεν, ἀλλὰ τὰς τούτων ἀρετὰς διὰ τῶν ἐν γραφαῖς περὶ αὐτῶν δηλουμένων οἷόν τινας ἐμψύχους εἰκόνας ἀναμάττεσθαι δεδιδάγμεθα, ἐκ τούτου πρὸς τὸν ὅμοιον αὐτοῖς διεγειρόμενοι ζῆλον· ἐπεὶ εἰπάτωσαν οἱ τὰς τοιάσδε ἀναστηλοῦντες μορφάς, ποίας ἆρα ἐκ τούτων καταπολαύοιεν ὠφελείας ἢ ἐν ποίᾳ διὰ τῆς τούτων ἀναμνήσεως ἀνάγονται πνευματικῇ θεωρίᾳ. ἀλλ' εὔδηλον ὡς ματαία ἡ τοιαύτη ἐπίνοια καὶ διαβολικῆς μεθοδείας εὕρεμα"5. εὐθὺς ἡ βαλβὶς τοῦ λόγου οὐ νεμεσητή, εἰ καὶ τῶν ἐφεξῆς ἀτόπων κατασκευαστική, ἐπεὶ καὶ πολλοὶ τῶν ἱερῶν διδασκάλων τῆς εἰκονικῆς θέας τὴν διὰ λόγου ἱστορίαν προὐργιαιτέραν τίθενται, οὐ διαβάλλοντες τὴν θατέραν, ἕτεροι δὲ τὸ ἔμπαλιν. ἔχοι δὲ τὸ ἴσον, καθά φησιν ὁ Μέγας Βασίλειος· ἃ γὰρ ὁ λόγος τῆς ἱστορίας δι' ἀκοῆς παρίστησι, ταῦτα γραφικὴ σιωπῶσα διὰ μιμήσεως δείκνυσι. καὶ οὐ πάντες ζωγράφοι οὐδὲ πάντες λογογράφοι, ἀλλ' ἑκάστῳ ὡς ὁ θεὸς ἐμέρισε μέτρον χάριτος. Ὥστε τήνδε τὴν πρότασιν παρεὶς λεγέτω τὴν ἑξῆς· "4ἐπεὶ εἰπάτωσαν οἱ τὰς τοιάσδε ἀναστηλοῦντες μορφάς, ποίας ἐκ τούτων ἆρα καταπολαύοιεν ὠφελείας ἢ ἐν ποίᾳ διὰ τῆς τούτων ἀναμνήσεως ἀνάγονται πνευματικῇ θεωρίᾳ"5. ἀντερωτάσθω οὖν ὁ γεννάδας· ποίαν γὰρ ὄνησιν καὶ ἱερὰν θεωρίαν οὐκ ἔστιν ἐντεῦθεν εὑρᾶσθαι; εἰ γὰρ αὕτη φύσις εἰκόνος, μίμημα εἶναι τοῦ ἀρχετύπου, καθά φησιν ὁ Θεολόγος Γρηγόριος, καὶ ἐν τῇ εἰκόνι τὸ ἀρχέτυπον ἐκφαίνεται, καθά φησιν ὁ πάνσοφος Διονύσιος, δῆλον ὅτι ἐκ τοῦ μιμήματος, ἤγουν εἰκόνος, πολὺ τὸ ὄφελος πρόεισι καὶ διὰ τοῦ μιμήματος πλείστη ἐπὶ τὸ ἀρχέτυπον ἡ πνευματικὴ θεωρία ἄνεισι. καὶ μάρτυς ὁ αὐτὸς θεῖος Βασίλειος, ὧδέ που λέγων· ἡ τῆς εἰκόνος τιμὴ ἐπὶ τὸ πρωτότυπον ἀναβαίνει. εἰ δὲ ἀναβαίνει, καὶ κάτεισιν εὔδηλον ἐπὶ τὴν εἰκόνα ἀπὸ τοῦ πρωτοτύπου. οὐκ ἂν δέ τις ἀνοηταίνων ἀνωφελῆ τὴν τιμὴν εἴποιεν οὐδ' αὖ τὸ μίμημα μὴ οὐχὶ τοῦ μεμιμημένου ἀποτύπωμα, ὡς εἶναι ἑκάτερον ἐν ἑκατέρῳ κατὰ τὸν θεῖον Διονύσιον· οὗ τί ἂν γένοιτο ὠφελιμώτερόν τε καὶ ἀναγωγικώτερον; ἔμφασις γάρ ἐστιν τῆς αὐτοψίας καὶ σεληνιαῖόν τι φῶς, ἵνα καὶ οἰκείῳ παραδείγματι χρήσωμαι, πρὸς ἡλιακὸν φάος ἡ εἰκών· ἐπεὶ εἰ μὴ τοῦτο, τί ὀνίνησι τοὺς πάλαι ἡ σκηνὴ τοῦ μαρτυρίου, μίμημα οὖσα τῶν ἐπουρανίων; κἀκεῖ γὰρ μετὰ τῶν ἄλλων χερουβὶμ δόξης κατασκιάζοντα τὸ ἱλαστήριον, τουτέστιν εἰκόνες ἀνθρωπομόρφῳ εἴδει διατυπούμεναι, ἀναγωγικὰ πάντα καὶ τῆς ἐν πνεύματι λατρείας θεωρήματα. μάτην δὲ ἡμῖν ὅσον ἐπὶ τῇ τοιᾷδε προτάσει καὶ ἡ σταυροειδὴς εἰκών, μάτην καὶ ἡ λογχοειδής, μάτην καὶ ἡ σπογγοειδὴς (ἐπείπερ καὶ ταῦτα μιμήματα, κἂν οὐκ ἀνθρωπόμορφα), μάτην καὶ ὅσα ἄλλα αἰσθηταῖς εἰκόσι, Διονυσαϊκῶς εἰπεῖν, παραδέδοται ἡμῖν, δι' ὧν ἐπὶ τὰς νοητὰς κατὰ τὸ δυνατόν, φησίν, ἀναγόμεθα θεωρίας. ἔπειτα καὶ ἡ μία τῶν πέντε τῆς ψυχῆς δυνάμεων ἡ φαντασία, φαντασία δὲ δόξειέν τις εἰκών· ἰνδάλματα γὰρ ἀμφότερα. οὐκ ἀνωφελὴς ἄρα ἡ εἰκών, τῇ φαντασίᾳ ἐοικυῖα. εἰ δὲ ἀνωφελὴς ἡ προὐργιαιτέρα, πολλῷ οὖν μᾶλλον ἡ ὑφειμενεστέρα, μάτην συνυπάρχουσα τῇ φύσει· καὶ εἰ μάτην, καὶ αἱ σύστοιχοι αὐτῆς, αἴσθησις, δόξα, διάνοια, νοῦς. οὕτω φυσιολογῶν ὁ λόγος ἄνουν ὑπαγορεύει διὰ θεωρίας ἐπαγωγικωτέρας τὸν τῆς εἰκόνος ἤτοι φαντασίας ἐξουδενωτήν. ἐγὼ δὲ καὶ ἄλλως ἄγαμαι τὴν φαντασίαν· φασὶ γάρ τινες γυναῖκα κατὰ τὸν τῆς συλλήψεως καιρὸν Αἰθίοπα φαντασθεῖσαν Αἰθίοπα ἀποτεκεῖν. τοιοῦτον καὶ τὸ κατὰ τὸν πατριάρχην Ἰακὼβ ἐπὶ τῷ τῶν ῥάβδων λεπισμῷ, ἐξ ἧς φαντασίας ἐποικίλλοντο τὰ ἐν τοῖς θρέμμασι τικτόμενα. καὶ ὢ τοῦ θαύματος, ὅτι πραγματικῆς ἐνεργείας ἡ εἰκονοειδὴς φαντασία ὦπται ἀποτέλεσμα. Ἀλλ' ἐπὶ τὸ προκείμενον ὁ λόγος· "4εἰπάτωσαν οἱ τὰς τοιάσδε ἀναστηλοῦντες μορφάς, ποίας ἐκ τούτων ἆρα καταπολαύοιεν ὠφελείας ἢ ἐν ποίᾳ διὰ τῆς τούτων ἀναμνήσεως ἀνάγονται θεωρίᾳ"5. καὶ τίς, ὦ τᾶν, οὐκ ἐκ τῆς εἰκονικῆς εἰδέας, εἴπερ ἐναργῶς ἀτενίσειεν, δεξιᾶς τε ἢ ἀριστερᾶς ἰνδάλματα λαβὼν ἐν νῷ ἄπεισιν; ἀλλ' εἰ μὲν ἐξ ἀρίστης, ἄριστα, εἰ δὲ ἐξ αἰσχίστης, αἴσχιστα, ὥστε πολλάκις καὶ οἴκοι μένων τῇ μὲν κατανύττεσθαι, τῇ δὲ παθαίνεσθαι. ἢ οὐχὶ καί τις ἐνίοτε ἀφυπνώσας τοῖς νυκτερινοῖς φαντάσμασι περιχαρῶς ἢ λυπηρῶς διανίσταται; εἰ δὲ ἐκεῖ οὕτως, πολλῷ οὖν μᾶλλον ἐν τοῖς καθ' ὕπαρ εἰκονίσμασι διατίθεσθαι ἔστι πρὸς ἑκάτερα τὸν βλέποντα. οὐ δήπου ἀνέγνως, ὦ βέλτιστε, ὡς οἱ πάλαι ὑποδείγματι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων; τί ἑκάτερον; οὐκ εἰκών; οὐκ ἐν εἰκόνι ἀνήγοντο πρὸς τὴν τῶν ἐπουρανίων θεωρίαν; οὐκ ἐν εἰκόνι διαπορεύεται πᾶς ἄνθρωπος, Δαυιτικῶς εἰπεῖν; οὐκ αὐτὸς σὺ ὁ εἰκονο μαχῶν εἰκὼν θεοῦ καὶ κατὰ εἰδέαν πατρῴαν γεννηθεὶς καὶ εἰκονικῶς ἐν πίνακι ἐγγραφόμενος; ἢ μόνος σὺ ἀνεξεικόνιστος ὡς οὐκ ἄνθρωπος ἀλλὰ ἀμβλωθρίδιος, καὶ διὰ τοῦτο καὶ τοὺς ἁγίους οὕτως οἰόμενος; Ἀλλ' ἵνα μᾶλλον ὁ περὶ τοῦδε λόγος πίστωσιν δέξοιτο, παρεὶς τὸ οἴκοθεν δογματίζειν αὐτοὺς προστήσεται τοὺς τῆς οἰκουμένης λαμπτῆρας, ἀποκρινομένους σοι πρὸς τὴν ἐρώτησιν. Γρηγόριος ὁ Νυσσαεύς· εἶδον πολλάκις ἐπὶ γραφῆς εἰκόνα τοῦ πάθους καὶ οὐκ ἀδακρυτὶ τὴν θέαν παρῆλθον, ἐναργῶς τῆς τέχνης ὑπ' ὄψιν ἀγούσης τὴν ἱστορίαν. ὁ Χρυσόστομος· ἐγὼ καὶ τὴν κηρόχυτον ἠγάπησα γραφὴν εὐσεβείας ἕνεκεν πεπληρωμένην· εἶδον γὰρ ἄγγελον ἐν εἰκόνι ἐλαύνοντα βαρβάρων στίφη, εἶδον πατούμενα βαρβάρων φῦλα καὶ τὸν Δαυὶδ ἀληθεύοντα· Κύριε, ἐν τῇ πόλει σου τὴν εἰκόνα αὐτῶν ἐξουδενώσεις. Κυρίλλου Ἀλεξανδρείας· εἶδον ἐγὼ κατὰ τοίχου γραφῆς ἐναθλοῦσαν τοῖς σκάμμασι κόρην καὶ οὐκ ἀδακρυτὶ τὴν θέαν κατώπτευσα. Γρηγόριος ὁ Θεολόγος· τῆς δὲ ἦν ὑπερκύπτων Πολέμων ἐν εἰκόνι· ἑταιρὶς ταύτην ἰδοῦσα (καὶ γὰρ ἦν σεβασμία) ἀπῆλθεν εὐθὺς καὶ θέας ἡττημένη, ὡς ζῶντα αἰσχυνθεῖσα τὸν γεγραμμένον. Βασίλειος ὁ Μέγας· ἀνάστητέ μοι νῦν, ὦ λαμπροὶ τῶν ἀθλητικῶν κατορθωμάτων ζωγράφοι, τὴν τοῦ στρατηγοῦ κολοβωθεῖσαν εἰκόνα ταῖς ὑμετέραις μεγαλύνατε τέχναις· ἀμαυρότερον παρ' ἐμοῦ τὸν στεφανίτην γραφέντα τοῖς τῆς ὑμετέρας σοφίας περιλάμψατε χρώμασιν. ἀπέλθω τῇ τῶν ἀριστευμάτων τοῦ μάρτυρος νενικημένος γραφῇ. χαίρω τῇ τοιαύτῃ τῆς ὑμετέρας ἰσχύος σήμερον νίκῃ ἡττώμενος· ἴδω τῆς χειρὸς πρὸς τὸ πῦρ ἀκριβέστερον παρ' ὑμῶν γραφομένην τὴν πάλην, ἴδω φαιδρότερον ἐπὶ τῆς ὑμετέρας τὸν παλαιστὴν γεγραμ μένον εἰκόνος. κλαυσάτωσαν δαίμονες καὶ νῦν ταῖς τοῦ μάρτυρος ἐν ὑμῖν ἀριστείαις πληττόμενοι· φλεγομένη πάλιν αὐτοῖς ἡ χεὶρ καὶ νικῶσα δεικνύσθω. ὁρᾷς ὅπως ὁ μὲν προτίθησι τῆς λογογραφίας τὴν ζωγραφίαν, ἐν ᾗ ἡλίκη ἡ ἐκθείασις, ὡς καὶ κλαίειν τοὺς δαίμονας, ὁ δὲ πηλίκως πως σεβαστὴν τὴν εἰκονουργίαν κέκληκεν, ὡς ἑταιρίδος σωφρονισμὸν ὑπάρξασαν; εἶτα πάλιν πῶς ὁ ἕτερος οὐκ ἄδακρυς ἐκ τῆς γραφικῆς θέας ἄπεισιν, ἐν τῇ γραφῇ ἀθλοῦσαν βλέπων τὴν μάρτυρα; πάλιν πῶς ὁ ἄλλος ἠγαπημένην καλεῖ τὴν κηρόχυτον γραφήν, ὡς ἐν αὐτῇ ἰδὼν τὰ πρωτότυπα; ἔπειτα καὶ ὁ μετ' αὐτούς, πῶς οὐδ' αὐτὸς ἐκ τῆς γραφῆς τῆσδε ἄδακρυς ἄπεισιν, ὡς αὐτὴν ὑπολαβὼν τὴν αὐτοψίαν; ἴδε ὅσα τὰ ὀνησιφόρα, σκόπησον πηλίκα τὰ ὠφέλιμα. καὶ ἐπειδὴ ἐρωτήσας ἤκουσας οὐ παρὰ τοῦδε καὶ τοῦδε σμικρῶν ἀνθρώπων καὶ οὐδαμινῶν, πρὸς αὐτῶν δὲ τῶν πνεύματι θεοῦ φθεγξαμένων καὶ βροντώντων τὴν ὑπ' οὐρανόν, φράσον καὶ τὸ συμπέρασμα τοῦ λόγου, ὦ δογματιστά. "4ἀλλ' εὔδηλον ὡς ματαία ἡ τοιαύτη ἐπίνοια καὶ διαβολικῆς μεθοδείας εὕρεμα"5. εὔκαιρον ἐνταῦθα ἐκβοῆσαι μέγα· ἔκστηθι, οὐρανέ, ἐπὶ τούτῳ, ὅτι ματαίαν ἐπίνοιαν καὶ εὕρεμα μεθοδείας διαβόλου τὰ παρὰ τῶν θεοφόρων ἱερὰ δόγματα ἐκπέφασται. ἀλλ' οὐχ οὕτως, ὦ πλάνων μέγιστε, τοὐναντίον δὲ ἐπὶ σοὶ ἀναθετέον τὰ τῆς γλώσσης σου ἀμαρύγματα. Ἐπεὶ οὖν τέλος ἔχει τὸ ὕφος, ἐκεῖνο βούλομαί σε, ἀδελφέ, εἰδέναι, ὅτι, ἅσπερ προφέρουσι χρήσεις οἱ εἰκονομάχοι, αἱ μὲν προδήλως αἱρετικῶν (οὐ γὰρ ἔστιν, οὐκ ἔστι μὴ οὐχὶ παρυφίστασθαι τῇ ἀληθείᾳ τὸ ψεῦδος, ὡς καὶ τῷ σίτῳ τὰ ζιζάνια), αἱ δὲ πατέρων ἁγίων, στρεβλῶς ὑπὸ τῆς ἐσκοτισμένης αὐτῶν διανοίας ἐκλαμβανόμεναι, αἱ δὲ παντάπασιν ἀλλόκοτοι, τὰ κατὰ εἰδώλων τῇ εἰκόνι Χριστοῦ ἀνάπτουσαι· ὧν οὐ δεῖ ὡς ἔτυχεν προσίεσθαι φωνὴν οὔτε μὴν συναίρειν λόγον αἱρετικοῖς παρὰ τὴν ἀποστολικὴν νομοθεσίαν. Τὸ λοιπὸν σῴζοιο, τέκνον, καί με σῴζεσθαι προσεύχου.