Letter 407: Theodore Studite, Letter 407; Greek heading: Ναυκρατίῳ τέκνῳ.

My ear will not be sated with hearing the sound of your voice; for the things you sound forth are necessary and pressing. Having now given ear to them, O good child, I, the humble one, have sung my thanksgiving, that the Lord has not utterly forsaken his Church, but has shown that it still has its strength, having stirred up our brothers from the West as a reproof against the drunken insolence of those here and as an illumination of those who fight in the dark against [the truth] for the heresy [the iconoclast denial of the veneration of icons]. And even if the hard-hearted have shaken it off, even if they have not opened the eyes of their heart (I bear witness now in the presence of God and of men), they have torn themselves away from the body of Christ, from the chief throne [the see of Rome], in which Christ placed the keys of the faith, which the gates of Hades have not prevailed against from the beginning, nor will prevail against until the consummation - that is, the mouths of the heretics - as is the promise of him who does not lie. Let the most blessed and apostolic Paschal, who bears his name fittingly [Pope Paschal I; the name evokes Pascha/Passover and Resurrection], rejoice, then, because he has fulfilled the work of Peter. Let every company of the orthodox leap for joy, because it has seen with its own eyes the oversight [episkope, the watchful care] of Christ, in keeping with our holy fathers of old; for as for the rest, let it be conducted however is pleasing to God. Let the blood of the martyrs water the Church, let the choir of the confessors increase; this is the good pleasure of God, this is joy and gladness, even if, on account of those who are perishing, it is most pitiable. What will the adversaries say? They have not the East, they are deprived of the West, they are torn away from the five-peaked ecclesiastical body [the pentarchy of the five patriarchal sees] (for Nikephoros the holy one [the deposed Patriarch of Constantinople] is still alive). They are therefore estranged from Christ; therefore they have been put to death; therefore they walk about in darkness. And if it is because they rule over the desert of heresy, this too is what robbers do, since they also kill just as these men do, shedding blood, so to speak, every day. Let these matters stand thus. But how greatly shall I sing over the change of Leontios? Oh, the very great prodigies of God! You, my dear fellow, transformed the one ill-disposed toward Christ into this and that, while I supposed him to be playing the part of Cyprian in the affair [as Cyprian the magician was converted], that, having been rebuffed by the emperor, he ran to those who are striving for the prize and contending against [the new] Justina the renowned [an allusion: the empress Justina was an Arian persecutor; here applied to the iconoclast power]. May the Lord grant that both outcomes be fully manifested in both of them. That your imprisonment has become stricter has grieved me, because of your being ill; but nevertheless, be strong and grow mighty, confessor of Christ, as we have indicated before. And that you may know it yet more clearly, I add these things as well: that the prison-commander still keeps us under close guard. Why and how? For since one must employ dispensation [oikonomia, prudent accommodation] in matters of necessity, when we were brought together with the heresiarch of Chonai (for it was there that we were first led off by those who carried us away from the Anatolics [the Anatolic theme]), we also bent the knee, that man kneeling together with us, and we greeted him. And since he allowed me and the lord Athanasios to come together to the same place, we also drank with him once and twice - we did not, however, eat with him - while the serpent kept earnestly entreating and whispering deceitful things. We used this measure when we were led away from there to the dragon [the present official] among whom we now are; he, having learned the sequence of events beforehand, forced nothing further, as not being strong enough to persuade us, yet nevertheless he set in motion words, upon seeing us, concerning the matter [of the dispute]; saying that it is nothing, and that what is in dispute is some trifling thing. To which I answered that "it is indeed among the very greatest matters, and, if you command, speak and hear in turn." But let us leave for now what has actually happened; the rest would take much telling, but the discourse moves toward the more decisive point, on account of which I began. The terrible one thought to draw us little by little, not by joining in discussion about the icons, but rather by doing good turns, perhaps, and by conversing in a friendly manner and by laying upon us the discourses of leadership (for he has been set over the five themes), and indeed by extolling the affairs of the ruler. He came, he set in motion such conversations, and further - what he had not even once done in the prison - he offered us drink. I took it, having been stung [with misgiving]; I drank, having sealed it three times with the sign of the cross (I feared the drama: alas, little by little, imperceptibly, he draws one down), and I took up discourse concerning the truth. He too was roused; we shot quotations [from Scripture and the Fathers] back and forth at one another, he silencing in mockery and I coming on guardedly in certain points, because the words were directed toward the emperor and so that we might not be set against one another in confusion, since, when I had also put forward a proposition of mine, he was at a loss. And I said: "What blasphemy is this? Did the Father and the Spirit share in the things which Christ did humanly, yes or no?" And he nodded assent and maintained firmly that it was so. For this very reason came the holding back and the standing apart as in battle. And on going out he says: "I thought he knew something; not at all, but I even silenced him." I, however, recognized that he was indeed irrational, especially when combined with impiety; yet one thing I sought - to put off the pretense and to display another face, as one must toward a chief of impiety; since it is not lawful to cast the pearls before swine. From this came the great close guarding and the order that we should see no human being, even if God should dispense it otherwise. These things, even if rather digressive, have nevertheless been said of necessity, so that you may fervently ask that we be delivered from the ambush of the impious one. Your brother greets you.

Οὐ πλησθήσεται τὸ οὖς μου ἀπὸ φωνῶν σου ἀκροάσεως· φωνεῖς γὰρ ἀναγκαῖα καὶ κατεπείγοντα. ἃ καὶ νῦν ἐνωτισθείς, ὦ παῖ καλέ, ᾖσα ὁ ταπεινὸς χαριστήρια, ὡς οὐ καταλέλοιπεν τέλεον Κύριος τὴν ἐκκλησίαν αὐτοῦ, ἀλλ' ἔδειξεν ἔτι ἔχειν τὴν ἰσχὺν αὐτῆς, κινήσας τοὺς ἀπὸ Δύσεως ἀδελφοὺς ἡμῶν ἔλεγχον τῆς παροινίας τῶν τῇδε καὶ φωτισμὸν τῶν νυκτομαχούντων τῇ αἱρέσει. κἂν ἀπεσείσαντο οἱ ἀτεράμονες, κἂν ὀφθαλμοὺς καρδίας οὐκ ἤνοιξαν (μαρτυριῶ ἄρτι κατενώπιον θεοῦ καὶ ἀνθρώπων), ἑαυτοὺς ἀπέρρηξαν τοῦ σώματος τοῦ Χριστοῦ, τοῦ κορυφιακοῦ θρόνου, ἐν ᾧ Χριστὸς ἔθετο τὰς κλεῖς τῆς πίστεως, ἧς οὐ κατίσχυσαν ἀπ' αἰῶνος οὐδ' ἂν κατισχύσωσι μέχρι συντελείας πύλαι ᾅδου, τὰ τῶν αἱρετικῶν δηλαδὴ στόματα, ὡς ἡ τοῦ ἀψευδοῦς ὑπόσχεσις. Χαιρέτω οὖν ὁ μακαριώτατος καὶ ἀποστολικὸς καὶ φερωνύμως Πασχάλιος, ὅτι τὸ ἔργον Πέτρου ἐξεπλήρωσεν. σκιρτάτω πᾶς ὀρθοδόξων θίασος, ὅτι κατ' ὀφθαλμοὺς εἶδεν τὴν ἐπισκοπὴν Χριστοῦ κατὰ τοὺς πάλαι ἁγίους πατέρας ἡμῶν· τὰ γὰρ ἄλλα ὅπῃ τῷ θεῷ φίλα ἀγέσθω. ἀρδευέτω τὸ μαρτυρικὸν αἷμα τὴν ἐκκλησίαν, αὐξανέσθω ὁ χορὸς τῶν ὁμολογητῶν· τοῦτο εὐδοκία θεοῦ, τοῦτο χαρὰ καὶ ἀγαλλίασις, κἂν διὰ τοὺς ἀπολλυμένους ἐλεεινότατον. τί φήσοιεν οἱ ἐναντίοι; Ἀνατολὴν οὐκ ἔχουσιν, Δύσεως ἐστέρηνται, τοῦ πεντακορύφου ἐκκλησιαστικοῦ σώματος (ζῇ γὰρ ἔτι καὶ Νικηφόρος ὁ ἱερὸς) διεσπάσθησαν. οὐκοῦν ἠλλοτρίωνται Χριστοῦ, ἄρα ἐνεκρώθησαν, ἄρα ἐν σκότει διαπορεύονται. εἰ δὲ ὅτι ἄρχουσιν ἐπ' ἐρήμου αἱρέσεως, τοῦτο καὶ λῃσταί, ἐπεὶ καὶ κτείνουσιν ὥσπερ καὶ οὗτοι, αἵματα κενοῦντες ὡς ἔπος εἰπεῖν καθ' ἑκάστην. Ἐχέτω ταῦτα ὧδε. ἡλίκον δὲ ᾄσομαι ἐπὶ τῇ μεταβολῇ Λεοντίου; ὢ τῶν μεγίστων τοῦ θεοῦ τεραστίων· σὺ μέν, ὦ τᾶν, εἰς τοῦτο κἀκεῖνο μετεσχημάτισας τὸν δύσχριστον, ἐγὼ δὲ κυπριανίζειν αὐτὸν ἐν τῷ πράγματι ᾠήθην, ἀποκρουσθέντα παρὰ τοῦ βασιλέως προσδραμεῖν τοῖς ἀθλοφοροῦσι καὶ ἐναγωνιζομένοις κατὰ Ἰουστίναν τὴν ἀοίδιμον. δῴη Κύριος τέλεον ἐπ' ἀμφοῖν τὰ ἀμφότερα ἀποφανθῆναι. ἡ φυλακή σου ὅτι ἐνδότερον ἐγένετο λυπηρόν μοι διὰ τὸ ἀσθενεῖν σε· πλὴν ἴσχυε καὶ κραταιοῦ, ὁμολογητὰ Χριστοῦ, ὡς προεσημάναμεν. ἵνα δὲ γνοίης ἔτι λευκότερον, προστίθημι καὶ ταῦτα, ὡς ἔτι ἀσφαλίζεται ἡμᾶς ὁ φρούραρχος. διατί καὶ πῶς; ἐπεὶ γὰρ δεῖ οἰκονομίᾳ κεχρῆσθαι ἐν τοῖς ἀναγκαίοις, ὁπηνίκα συνωψίσθημεν τῷ Χωνῶν αἱρεσιάρχῃ (ἐκεῖ γὰρ πρῶτον ἀπήχθημεν ὑπὸ τῶν ἀπὸ Ἀνατολικοὺς ἀράντων ἡμᾶς), καὶ γόνυ ἐκλίναμεν, συγγονυκλιτήσαντος κἀκείνου, καὶ ἠσπασάμεθα αὐτόν. καὶ ἐπειδὴ εἴασεν εἰς ταὐτὸν ἐλθεῖν ἐμέ τε καὶ τὸν κύριον Ἀθανάσιον, καὶ συνεπίομεν αὐτῷ ἅπαξ καὶ δίς, οὐ μέντοι συνεφάγομεν, ἐκλιπαροῦντος τοῦ ὄφεως καὶ ψιθυρίζοντος ἀπατηλά. τούτῳ τῷ μέτρῳ ἐχρησάμεθα ἀπαχθέντες ἔνθεν καὶ πρὸς τὸν ἐν ᾧ ἐσμεν δράκοντα· ὅς, προμαθὼν τὸν εἱρμόν, οὐδὲν πλέον ἠνάγκασεν ὡς μὴ ἰσχύων πεῖσαι, συνεκίνησεν δ' οὖν ὅμως λόγους ἐν τῷ ἰδεῖν ἡμᾶς περὶ τῆς ὑποθέσεως· ὡς οὐδέν ἐστι, φησί, καὶ σμικρόν τι τὸ ἀμφισβητούμενον. πρὸς ἃ ἀπεκρινάμην ὅτι "4καὶ τῶν μεγίστων λίαν καί, εἰ κελεύεις, λέγε καὶ ἀντάκουε"5. ἀλλ' ἐάσωμεν τὸ νῦν ὃ καὶ γέγονεν· τἆλλα μὲν πολλοῦ τὸ λέγειν, ἐπὶ δὲ τὸ τελεώτερον ὁ λόγος, δι' ὃ καὶ ἀπηρξάμην. ᾤετο ὁ δεινὸς κατὰ μικρὸν ἡμᾶς ἕλκειν, οὐκ ἐκ τοῦ συναίρειν λόγον περὶ εἰκόνων, ἀλλ' ἐκ τοῦ ἀγαθοποιεῖν τυχὸν τοῦ τε φιλικὰ ὁμιλεῖν καὶ ἀνατίθεσθαι τοὺς τῆς ἐξαρχίας λόγους (ἐπὶ γὰρ τῶν πέντε θεμάτων τέθειται), καὶ μὴν καὶ τὰ τοῦ κρατοῦντος ἐκθειάζειν. ἧκεν, ἐκίνησεν τὰς τοιαύτας ὁμιλίας, ἔτι, ὃ οὐδ' ἅπαξ ἐποίησεν ἐν τῇ φυλακῇ, ἐπέδωκεν πιεῖν. ἔλαβον δαχθείς, ἔπιον κατασφραγίσας τρὶς (ἐφοβήθην τὸ δρᾶμα· οὐά, κατὰ βραχύ, ἀνεπαισθήτως κατασπᾷ), συνῆρα λόγον περὶ ἀληθείας. ὠτρύνθη κἀκεῖνος, ἀντετοξεύσαμεν χρήσεσιν ἀλλήλους, αὐτοῦ μὲν ἀποστομίζοντος χλευαστικῶς κἀμοῦ ὑφειμένως ἐρχομένου ἔν τισιν διὰ τὸ ἀποτείνεσθαι τοὺς λόγους πρὸς τὸν βασιλέα καὶ τὸ μὴ ταραχῇ καταδιαστῆναι ἀλλήλων, ἐπειδὴ καὶ πρότασίν μου προτείναντος ἠπόρησεν. καὶ εἶπον· "4βλασφημία τίς αὕτη; ὁ πατὴρ καὶ τὸ πνεῦμα κεκοινώνηκεν ἐν οἷς ἔδρασεν ἀνθρωπίνως ὁ Χριστός, ναὶ ἢ οὔ;"5 ὁ δὲ κατένευσεν καὶ διισχυρίζετο οὕτως ἔχειν. διά τοι ταῦτα ἡ ὕφεσις καὶ ἡ ὡς ἐν μάχῃ διάστασις. ὁ δὲ ἐξελθών φησιν· "4ἐδόκουν ὅτι ᾔδει τι· οὐδόλως, ἀλλὰ καὶ ἀπεστομάτισα αὐτόν"5. ἐγὼ δὲ ἔγνων μὲν αὐτὸν ἄλογον ὅτι μάλιστα σὺν ἀσεβείᾳ, ἓν δὲ ἐζήτησα, τὴν ὑπόκρισιν ἀποθέσθαι με καὶ ἄλλο πρόσωπον ἐπιδεῖξαι, ὡς δεῖ πρὸς ἀσεβάρχην· ἐπεὶ οὐ θεμιτὸν εἰς ὕας βάλλειν τοὺς μαργαρίτας. ἐντεῦθεν ἡ πολλὴ ἀσφάλεια καὶ παραγγελία τοῦ μὴ ἰδεῖν ἡμᾶς ἄνθρωπον, κἂν ἄλλως οἰκονομῇ θεός. Ταῦτα, εἰ καὶ παρεκβατικώτερον, ὅμως ἀναγκαίως εἴρηται πρὸς τὸ θερμῶς αἰτεῖσθαί σε ῥυσθῆναι ἡμᾶς ἀπὸ τῆς ἐνέδρας τοῦ ἀσεβοῦς. ὁ ἀδελφός σου προσαγορεύει σε.