Letter 466: Theodore Studite, Letter 466; Greek heading: Ἰακώβῳ μονάζοντι.

We too have been slow in coming to the exchange of letters, most honored brother, since the times have made things so difficult; but nonetheless we requite you with equal measures of love, vexed indeed at the praises you have devised against us [i.e. in our favor], since we have no claim to commendation, yet rejoicing at the fervent zeal of your scrupulous manner of life, which keeps itself unranked among those who are vulgarized by indifference [adiaphoria, the failure to distinguish right from wrong]—and it is about this very thing that your whole discourse concerns. But I, dearest one, do not think that the person you indicated acts and speaks in this way; for how could one who has been raised to a rank of the hierarchy be led about in so groveling a fashion, and how could one who has contended through confession [i.e. as a confessor of the faith] bear up together with those who are devoid of zeal and unhallowed? For you say that he asserts that to sit in an episcopal residence in which the present occupant has committed impiety is in no way prohibited, and that to be fed by accommodating [compromising] bishops in no way conflicts with the canon of piety. And how does this not conflict with the truth, when holy David sings, 'Let not the oil of a sinner anoint my head' [Psalm 140:5 LXX], and when holy Athanasius enjoins that we are to have no communion with heretics, nor indeed with those who are in communion with the impious? And how is it not communion, if one must sit in such a place and be fed from such people? It stands to no reason; even if one does not sit there but is nourished from there, the very giving and receiving would constitute communion. For the Apostle says: 'You yourselves also know, Philippians, that when I departed from Macedonia no church had fellowship with me in the matter of giving and receiving, except you only; for even in Thessalonica you sent once and again for my need' [Philippians 4:15-16]. If, then, the light of the world [Paul] declared that to receive once and twice constituted communion, who—who in his right mind—would not flee from receiving continually as being the opposite of the light? Your Holiness ought, fairly and humble-mindedly, to bring these admonitions to the father; and if he is persuaded, we have gained the father, but if not, let us not throw away our own security. For concerning the matter of children being baptized by these men but not by those, I have sent to Your Honor the whole letter which I drew up for the very same person who raised the objection about the very same matter, having considered it superfluous to speak idly twice about the same thing. Thus, then, do I, the lowly one, think, and I see the saints thinking likewise; but let each find how it seems to him to be. Perhaps the one who is fed might say that the receiving comes from one who has become orthodox in mind and has been censured [i.e. has repented and been disciplined]. But not yet such things, so long as he holds the bishopric, even if he does not perform the sacred rites nor partake of the holy mysteries. True repentance lies in relinquishing the bishopric and going far away, as some have done—from whom it is harmless to receive, with whom it is also acceptable even to eat together. I have nothing else to say than to beg you to pray concerning my lowliness, that I may not only speak rightly but also walk rightly in my conduct.