Letter 410: Theodore Studite, Letter 410; Greek heading: Κατήχησισ.

That I write the present letter to you all in common, and not to each one individually, is not out of contempt or out of neglect-far from it (for how could I despise my own inward parts and the confessors of Christ, when I would rather pour out even my blood instead of ink and offer my own flesh instead of paper, so as to write to you and address you every single day, were it possible? And it is not because you are not firmly grounded in your own selves; for I know and am persuaded how great is the power that you have from God), but rather in attending to my own longing and in discharging the debt of the commandment. The cause, however, is rather the more secure custody, since we have just now been transferred-as you have already heard beforehand-from the Anatolikon to the Thrakesion district, at Smyrna [the themes, or military provinces, of Asia Minor], and the fact that for a long time we have received no letters in reply, and besides because the same letter will surely suffice for fellow contestants who are equal in standing. Come then now, my brothers, let us too sing songs of thanksgiving, that we have been counted worthy to serve the living and true God, and moreover also to suffer for his sake-which is more glorious than all glory and more delightful than all joy. For on what account is your suffering? Is it not for Christ's sake-for those who confess that Christ, having become truly a man, is circumscribed in the flesh, that is, is depicted in an image [eikon], and that the acceptance of the icon is the confirmation of his incarnation? And if this is abolished and set aside, it is plain that the incarnation too is jointly abolished and jointly set aside. But since the god of this age has blinded the minds of the iconomachs [icon-fighters], so that the illumination of his icon might not shine upon them, for this reason, walking about in darkness, they deny Christ by denying his icon, and they contend that all should be blinded along with them, persecuting, maltreating, imprisoning, and, so to speak, continually putting to death. But they will not drag away those who have been confirmed and grounded in the unchangeable truth; nor indeed did they escape being refuted even by the chief throne of the Church [the see of Rome], just as in fact happened, and as you know. And our security and sincerity existed even before the coming of the Westerners, but it was increased still more, and especially from this quarter, so that we might know that God, watching over our own generation, watches over it in conformity with the generations above [the earlier generations], and has brought the testimony before our eyes-namely, that the deniers of the icon have become estranged from him; for if they are cut off from the chief one and from the other three patriarchs, plainly they are cut off also from Christ, who is the head of those just named. And there is cause to mourn and to be downcast over them, but for us there is great and surpassing joy. Let us therefore henceforth bear, beloved, the afflictions of the prison, the trials still expected, this very thing-to die daily, to bear witness, to contend-until the time of peace arrives, which the Lord has judged sufficient to serve as a test of those who confess and as a recompense of those who disobey. Let day pass day along through endurance and eagerness; let the hand work whatever work it may; let the mouth chant psalms; let the body be brought into servitude; let the mind attend to itself, not to open a door to the passions, so that the prison may be spacious, full of thanksgiving, sweet, a palace of Christ; for the contrary is plain. There is faith [shown] toward you by those outside-men and women, nuns and laypeople. And rightly so; since by the grace of God you are a light of Byzantium [Constantinople], not to say of the whole world. But let us watch out for the devil who sows tares among the wheat, and with the sieve of discernment let us admit the faith, but shake off the [worldly] attachments, lest the region of the soul be ruined. Even Paul the great had beloved women: he exhorts Apphia, Persis, and Euodia, and he exhorts Syntyche to be of the same mind in the Lord, as women who labored together and contended together and ministered together with him. And it is altogether necessary to have such [companions], but to have them as that man had them; since he says concerning Prisca and Aquila, who 'for my life laid down their own neck.' Do you see the warmth of love and the apostolic acceptance? So too, my brothers-both we and you-let us both have and embrace those women who are established with us in the rank of such persons, so that God may be glorified and we may give light, but not be made turbid and confounded. It has been reported to me concerning you three that you were reconciled [reunited] through the repentance of the pitiable Leontius, and I the sinner glorified God both at that man's change of heart-if indeed it should also abide-and at your own contending; because, like the three holy children from the furnace of fire, you yourselves too have come forth unharmed from the dreadful prisons, having confounded the tyrant. But still, my noble ones, may you contend on, and prepare yourselves to be tried even unto blood. For such is the law of martyrdom. May your trainers also be blessed, those within and those without. We, the wretched ones, have once again been scourged, but we received it with thanksgiving and are even more, and still, well pleased. So do not be grieved at our humiliation, but rather rejoice and pray that we may yet have strength in all things both to endure and to bear what is brought upon us by those in power, and the things contributed by the invisible warfare, together with the brother Nicholas, who also greets you most warmly. Remember my groanings. Grace be with you. Amen.