Letter 411: Theodore Studite, Letter 411; Greek heading: Ναυκρατίῳ τέκνῳ.

Beyond hope, yet still in hope, I received your letter, honored child: the former because of the tightening of the guard by order of the emperor, the latter because of the surpassing goodness of the God who loves mankind, who for the sake of you the saints disposes our affairs also -- ours, the sinners' -- for the good, even if men try to make them hard to get through. And what shall I say, or what shall I conceive, wretched as I am, except that all my bones shall say, "Lord, Lord, who is like unto you, delivering the poor man from the hand of those stronger than he?" [Psalm 35:10]. This is my first cry, the cry of a pitiful man, even though it comes from a Davidic song. Secondly, I was relaxed from anxiety when I read the letter, since I found your confinement to be as you taught me; for I had learned beforehand only that you had been transferred to another prison. Take courage, brother, and rejoice, for just as the sufferings of Christ abound toward you and toward those who are of one mind and one manner with you, so too do the consolation and the reward and the glory. And how could the vessels of election [cf. Acts 9:15] have come to light, were it not that the scandals [stumbling-blocks, offenses] were present -- God permitting it, showing those who commit them what sort they are, like tares kept for the burning of eternal fire, but testing those who endure the trials, who will shine forth like the sun in the kingdom of the heavens? [cf. Matthew 13:30, 43] So let what happens day by day not astonish you as something strange -- that one man has been taken away, another bound and beaten in one place, another banished to yet another, and whatever else stands thus or otherwise; a little later the time of recompense will come. I read what you sent (and having recognized it and given thanks to the Lord, I sent it back again) concerning the abba Ignatius. Alas, that he was caught, since the man is a friend in a special way. But you have done well in giving healing [iatreia, the remedy] to one who repents; what was given by you is sufficient, child, and I too, the wretched one, pray for his restoration [literally his re-wrestling, his return to the contest], whose offerings I have also received. For the brother Anatolius I, the humble one, feel compassion, since he too is a lover of the brethren. For this reason I dare to say: let yet another period of time be lightened for him, so that, when the two years are fulfilled, he may partake of the holy things [the sacraments]. The brethren who have fallen asleep, sons of light beyond light, perfected in the persecution, may they pray for us. Those who died otherwise are pitiable in their departure, according to my sins, as you have said; such a one is also Severian, above. Yet even from things distorted there is a turning to good for the diligent, and let the discussion be cast into inquiry, as often as it comes up, even from the opposite side, so that by the testing -- as in the rubbing together of stones -- the fire of the truth may leap forth. And indeed even now such is your question. In certain pictorial accounts [histories, illustrated narratives] there have been found images inscribed "Divinity" [theiotes], "Lordship" [kyriotes], "Kingship" [basileia]; clearly you would say this of the image [eikon, icon] of Christ. And how is this? Such terms are understood in common of the Trinity, not distinctly of one single person. For even if each person is called God and Lord, yet not simply also Divinity and Lordship; for example, "I am the God of your father," it says, not "the Divinity"; "I am the One who is" [Exodus 3:14], not "Being-itself"; and "the Lord rained down fire from the Lord" [Genesis 19:24], not "Lordship from Lordship." If, then, it is so in theology [the doctrine of God himself], much more therefore in the dispensation [oikonomia, the divine plan worked out in Christ's incarnation] it has no rational basis to inscribe the image of Christ "Divinity" or "Lordship"; for he may be called God and Lord, or something of equal force with these (but this too only by way of a shared name [homonymously]), yet certainly not Divinity or Lordship. Just as, to put it this way, in the case of a man who is depicted, he may be called a man, but certainly not Manhood, and a king of those upon the earth, but certainly not Kingship. The inscription, therefore, as it seems to me, is in error; for it circumscribes [depicts together within bounds] also the Father and the Spirit, which is absurd. So much, then, by way of a summary. But you yourself, pray more fervently concerning my lowliness, and also on behalf of the brother, who likewise sends his greeting more sincerely. I have received the cloak; and how long will you not cease clothing us, beloved? May the Lord warm you in return in the Spirit. The letter-carrier will report what is left unsaid. Farewell in all things.