Letter 552: Theodore Studite, Letter 552; Greek heading: Λύσεις διαφόρων κεφαλαίων.

Question. Concerning a presbyter, a deacon, and a reader who held the right mind [orthodox conviction] but communed with the heretics out of human fear: whether one ought to make an offering [the eucharistic oblation] on their behalf, or hold an all-night vigil, or a prayer. Answer. If they continued in communion with the heretics until death, by no means; but if at their departure they both repented and confessed that they had been overcome by fear, and, thirdly, if they communed in the orthodox sanctified gifts [the orthodox Eucharist], then the aforesaid things may be permitted to be done for them. Question. Concerning monks and nuns who died likewise in communion with the heretics. Answer. Let the aforesaid answer be observed in these cases also, and likewise in the case of laypeople, men and women and children alike. But these things have been said concerning the dead. For if any one of all those previously mentioned is still living and should repent, casting out fear from this time forward and choosing to suffer hardship for the sake of the good: if he is a presbyter or deacon, let him be barred from sacred ministry until a synod of orthodoxy; but after a fitting penance let him partake of the orthodox sanctified gifts. And the force of the penance is abstention from the sanctified gifts for whatever time or times he who imposes the penance may regulate by dispensation [oikonomia]; for it is not possible to declare it in a fixed manner, because one person differs from another in person, in knowledge, in zeal, and in age. But if he be a monk or a reader or a nun, then, the penance being completed, let the divine partaking be given at once; and likewise also in the case of laypeople, men and women and children. And it is clear that in these cases too there is a difference according to person and rank and age, so that even a single forty-day period [a Lent's length of penance] may suffice as the penance for the one receiving it. And it is evident that the penance of abstention from the sanctified gifts also takes in prayers and genuflections and abstinence from foods, according to the underlying nature of the one being penanced. Question. Concerning the giving of gifts in monasteries, both men's and women's. Answer. They may be given, if [the monasteries] are kept free of communion with the heretics. Question. Concerning monks or nuns communicating themselves of the sanctified gifts on their own [without a priest]. Answer. It is not permitted for those outside the priesthood to touch even the divine offerings, except if under every necessity, when no presbyter or deacon is to be found, they partake of the gift by themselves. And how is this to be done? A sacred book being set down, and a clean cloth or a sacred veil being spread out, the gift being placed there from the hand with fear, after the singing of hymns it is to be taken from the mouth; then in this way a rinsing with wine is done for the one partaking. Question. Concerning orthodox laypeople, men and women, who commune from an orthodox source but out of human fear mingle in all other things with the heretics: how those who are scrupulous ought to regard them. Answer. The scrupulous person must abstain from eating together with one of priestly rank, that is, a presbyter and deacon, a monk and a nun [who do so]; though I do not know, except perhaps by way of dispensation, and this more rarely. But from laypeople, eating together is a matter of indifference. And even if it happens that such a one often also communes out of fear with the heresy, while nevertheless holding the orthodox mind, yet, lest the sin be left uncorrected, let a small penance be given to those who are indifferent out of fear toward the heretics. And the penance is fifteen genuflections, and prayers likewise: "Lord, forgive me my sin"; "Lord, be merciful to me a sinner"; "Lord, have mercy on me" - from fifty up to a hundred times. Question. Whether the orthodox priest ought to give the sanctified gifts to those who sing the psalms together with the heretics but abstain from communion with them, whether to a presbyter, or to a deacon, or to a layman, or to a woman. Answer. As for giving them, let him give them: to those in holy orders by way of dispensation, with a penance, on account of their being carried along with the heretics in the other matters; but to laypeople without a penance. And concerning a reader who has been two years in abstention from communion with the heretics, it is right that he partake of the sanctified gifts, even if in the other matters he is carried along. These things have been said by way of dispensation on account of the weakness of human beings, lest, seeking entirely to make them pure from the heretical mixture, we unwittingly destroy them in the very things that are vital. Question. Whether one ought to sing the psalms together with those who do not commune with the heretics but are indifferent in the other matters, or to receive offerings from them, or candles or oil. Answer. If they are in holy orders and do not make offerings to the heterodox, the things offered by them are to be received with a certain penance; but if they are laypeople, one may approach them without a penance; for there must be a difference on account of the dignity of the priesthood. Question. Whether it is permitted, for those who ask of us, to make a prayer, or to bless oil, or to light candles, or to anoint with myrrh from holy things [apomyrizein - to dispense fragrant oil from a saint's relics or holy oil]. Answer. If they are heterodox, by no means, even if they come with faith; for there is no communion of light with darkness. Question. If a monk or nun should come to us for divine communion, what kind of confession ought to be required, because the things concerning them are undiscernible. Answer. Everyone who comes to commune, if the things concerning him are unknown, is to be asked whether he venerates [proskynei - offers veneration, proskynesis] the holy icon of Christ and of the saints, whether he does not commune with the heretics, and as to whatever else a heterodox conviction might be suspected. And when he confesses in all respects, and the confession be kept renouncing every heresy, then the sanctified gifts are to be given and communicated to him. Question. Whether it is permitted for a nun to anoint with myrrh. Answer. Out of complete lack of a priest or a monk, let her anoint with myrrh on account of the pressing necessity. Question. Whether one ought to enter, in passing, a church held by a heretic. Answer. Once a church is held by a heretic, one ought not to enter it for the sake of prayer, except on some other circumstantial pretext. Question. As to an abbot coming to us who is unknown: whether one ought, before examination, to greet him with the holy salutation and to ask a prayer of him. Answer. When it is a time of heresy, before examination one ought neither to say "bless, O holy ones" nor to ask a prayer of him; but the common greeting is not to be forbidden, according to the legislation of Saint Basil [Basil of Caesarea]. Question. Concerning a well, if it be defiled, whether the orthodox priest ought to make a prayer. Answer. The prayer must be made there where the orthodox communion is; but toward those who commune with the heretics one must not go; for in the things by which they are defiled in soul through their bread, they will also be defiled in body. Question. Concerning baptism: if there is no church held by an orthodox priest, and if someone asks of us where one ought to perform the sealing [the prebaptismal signing], to catechize, and to baptize, and what sort the parents and the godparents should be. Answer. One is not to enter, as has been said before, a church held by a heretic if it can be avoided; how much more is one to do the things mentioned [there]. But on account of the lack, it is necessary that the one who is to perform the illumination [baptism] baptize in a most pure place of a house, where there is a consecrated altar, that is, a table, [and perform] the sacred rite. And one must take as godparents those who do not commune with the heretics, and as parents those likewise kept [from such communion]. Question. There are churches having two apses, or even three, and one of them is without enthronement [unconsecrated - lacking the synthronon/altar setting]: ought one to serve the liturgy there or not? Answer. If such a church is under the heretic who is commemorated [in the diptychs], then, even if one apse has not been consecrated, one ought not to serve the liturgy there; but if it is held by an orthodox priest, let him perform the liturgy in the apse that has not been consecrated. Question. If someone is able to take control of his own church so that the liturgy may not be served in it by a heretic, for how long is it permitted to be kept closed, and what is he obliged [to do] concerning it. Answer. This chapter has not been resolved by us; for it belongs to the bishop, who resolves [matters concerning] the churches. Question. But if there are laymen and laywomen who are heretics, whether from a backwoods region [rusticity, simple country origin] or having the heresy as something ingrained, whether it is permitted to eat with them or to receive anything from them. Answer. Neither if they are heretics out of ill intent, nor if out of ignorance, is it permitted either to eat or to receive the things offered by them; though I do not know, except perhaps if the ignorant, having been amended, promise to be orthodox. Question. Concerning my father: whether he is worthy to be commemorated in the liturgy. Answer. Whether father or mother or brother or anyone else whatever was left up to death communing with the heresy, it has been said before in the chapter above that he is not to be commemorated in the liturgy - except that each person, according to his own mind, may choose to pray concerning such persons and to perform almsgiving on their behalf; for how could one who, while still living, was partaking of communion with the heretics and was thus carried out [to burial], be taken up in the commemorations during the eucharistic mystagogy [the celebration of the holy mysteries] of the orthodox? By no means. These things I have uttered not by canonical authority (for that belongs to bishops), but by way of counsel, speaking out of love (for nothing is more necessary than love). But if anything is judged by your reverence to be regulated otherwise by dispensation - for we have no word concerning this except to entreat your holy prayers, since we happen to be sinful men.

Ἐρώτησις. περὶ πρεσβυτέρου, διακόνου τε καὶ ἀναγνώστου, ἐσχηκότων φρόνημα ὀρθόν, τοῖς αἱρετικοῖς δὲ κοινωνησάντων ἐξ ἀνθρωπίνου φόβου, εἰ χρὴ προσφορὰν ὑπὲρ αὐτῶν ποιεῖν ἢ παννυχίδα ἢ εὐχήν. Ἀπόκρισις. εἰ μέχρις ἀποβιώσεως κοινωνοῦντες τοῖς αἱρετικοῖς διέμειναν, οὐδαμῶς· εἰ δὲ ἐν τῇ ἐξόδῳ καὶ μετεμελήθησαν καὶ ὡμολόγησαν φόβῳ κεκρατῆσθαι, καὶ τρίτον, εἰ ἐκοινώνησαν τῶν ὀρθοδόξων ἁγιασμάτων, συγχωρητέον γίνεσθαι ἐπ' αὐτοῖς τὰ προειρημένα. Ἐρώτησις. περὶ μοναχῶν καὶ μοναζουσῶν, ὁμοίως τῇ κοινωνίᾳ τῶν αἱρετικῶν ἀποβιωσάντων. Ἀπόκρισις. ἡ προειρημένη ἀπόκρισις φυλαττέσθω καὶ ἐπὶ τοῖσδε, ὁμοίως καὶ ἐπὶ λαϊκῶν, ἀνδρῶν τε καὶ γυναικῶν καὶ παίδων, εἴρηται δὲ ταῦτα περὶ τῶν τεθνεώτων. εἰ γὰρ ἔτι ζῶν ἐστιν ἐκ πάντων τῶν προειρημένων καὶ μεταμέλοιτο, ἔξω ῥίπτων τὸν φόβον ἀπὸ τοῦ δεῦρο καὶ αἱρούμενος ὑπὲρ τοῦ ἀγαθοῦ κακοπαθεῖν, εἰ μὲν πρεσβύτερος ἢ διάκονος, εἰργέσθω τῆς ἱερουργίας ἕως συνόδου ὀρθοδοξίας, μετὰ δὲ ἐπιτιμίαν τὴν προσήκουσαν μετεχέτω τῶν ὀρθοδόξων ἁγιασμάτων, ἡ δὲ δύναμις τῆς ἐπιτιμίας ἀμεθεξία ἐστὶ τῶν ἁγιασμάτων καθ' ὃν καιρὸν ἢ καιροὺς ὁ ἐπιτιμῶν οἰκονομοίη· οὐ γὰρ ὁριστικῶς ἔστιν ἀποφήνασθαι διὰ τὸ ἄλλον ἄλλου διαφέρειν καὶ προσώπῳ καὶ γνώσει καὶ σπουδῇ καὶ ἡλικίᾳ. εἰ δὲ μονάζων εἴη ἢ ἀναγνώστης ἢ μονάζουσα, τοῦ ἐπιτιμίου πληρουμένου εὐθὺς διδόσθω ἡ θεία μέθεξις, ὡσαύτως καὶ ἐπὶ λαϊκῶν, ἀνδρῶν τε καὶ γυναικῶν καὶ παίδων. δῆλον δὲ κἀν τούτοις διαφορότης κατά τε πρόσωπον καὶ τὸ ἀξίωμα καὶ ἡλικίαν, ὡς καὶ μιᾷ τεσσαρακοστῇ ἱκανοῦσθαι τὴν ἐπιτιμίαν τῷ λαμβάνοντι· φανερὸν δὲ ὅτι τὸ ἐπιτίμιον τῆς ἀμεθεξίας τῶν ἁγιασμάτων συνεπιλαμβάνεται καὶ προσευχῶν καὶ γονυκλισιῶν καὶ ἐγκρατείας βρωμάτων κατὰ τὴν ὑποκειμένην φύσιν τοῦ ἐπιτιμωμένου. Ἐρώτησις. περὶ τοῦ διδόναι δῶρα ἐν μοναστηρίοις ἀνδρείοις τε καὶ γυναικείοις. Ἀπόκρισις. δοτέον, εἰ εἰσὶ πεφυλαγμένοι τῆς αἱρετικῆς κοινωνίας. Ἐρώτησις. περὶ τοῦ ἀφ' ἑαυτῶν κοινωνεῖν ἢ μονάζοντας ἢ μοναζούσας τῶν ἁγιασμάτων. Ἀπόκρισις. οὐκ ἐξὸν ἅπτεσθαι οὐδὲ τῶν θείων ἀναθημάτων τοὺς ἔξω ἱερωσύνης, πλὴν εἰ μή τι κατὰ πᾶσαν ἀνάγκην, μὴ εὑρισκομένου πρεσβυτέρου ἢ διακόνου, ἀφ' ἑαυτῶν μετέχειν τοῦ δώρου. τοῦτο δὲ πῶς; τιθεμένης βίβλου ἱερᾶς καὶ ἐφαπλουμένης ὀθόνης καθαρᾶς ἢ ἱερᾶς ἐπικαλυμματίδος, ἐκεῖσε τοῦ δώρου ἀπὸ χειρὸς σὺν φόβῳ προτεθέντος, μετὰ τὴν ὑμνῳδίαν ἀπὸ στόματος ληπτέον, εἶθ' οὕτως διακλύσεως οἴνου γινομένης τῷ μεταλαμβάνοντι. Ἐρώτησις. περὶ λαϊκῶν ἀνδρῶν τε καὶ γυναικῶν ὀρθοδόξων ἐξ ὀρθοδόξου κοινωνούντων, φόβῳ δὲ ἀνθρωπίνῳ τἆλλα πάντα τοῖς αἱρετικοῖς συναναμιγνυμένων, πῶς χρὴ τοὺς ἀκριβευομένους περὶ αὐτῶν ἔχειν. Ἀπόκρισις. ἀπὸ μὲν ἱερατικοῦ, ἤγουν πρεσβυτέρου καὶ διακόνου, μονάζοντός τε καὶ μοναζούσης, ἀφεκτέον συνεσθίειν τὸν ἠκριβωμένον, οὐκ οἶδα εἰ μή τι οἰκονομίας τρόπῳ, καὶ τοῦτο σπανιώτερον, ἀπὸ δὲ τῶν λαϊκῶν ἀδιάφορον τὸ συνεσθίειν. κἂν τύχῃ πολλάκις καὶ κοινωνεῖν αὐτὸν φόβῳ τῇ αἱρέσει, ἔχοντα δὲ ὅμως ὀρθόδοξον τὸ φρόνημα, πλὴν ἵνα μὴ ἀκόλαστον εἴη τὸ ἁμάρτημα, μικρὸν ἐπιτίμιον ἐπιδιδόσθω τοῖς ἀδιαφοροῦσιν ἐκ φόβου τοῖς αἱρετικοῖς· τὸ δὲ ἐπιτίμιον γονυκλισίαι πεντεκαίδεκα, εὐχαὶ ὡσαύτως "4Κύριε, συγχώρησόν μοι τὴν ἁμαρτίαν"5, "4Κύριε, ἱλάσθητί μοι τῷ ἁμαρτωλῷ"5, "4Κύριε, ἐλέησόν με"5 ἀπὸ πεντήκοντα ἤτοι ἑκατόν. Ἐρώτησις. εἰ χρὴ τοῖς συμψάλλουσι τοῖς αἱρετικοῖς, ἀπεχομένοις δὲ τῆς κοινωνίας αὐτῶν, ἄν τε πρεσβυτέρῳ, ἄν τε διακόνῳ, ἄν τε λαϊκῷ, ἄν τε γυναικὶ μεταδιδόναι τῶν ἁγιασμάτων τὸν ὀρθόδοξον ἱερέα. Ἀπόκρισις. τὸ μὲν οὖν μεταδιδόναι μεταδιδότω, τοῖς μὲν ἱερωμένοις οἰκονομικῶς μετὰ ἐπιτιμίου διὰ τὴν πρὸς τοὺς αἱρετικοὺς ἀπαγωγὴν ἐν τοῖς ἄλλοις, τοῖς δὲ λαϊκοῖς ἄνευ ἐπιτιμίου· περὶ δὲ τοῦ διετίαν ἔχοντος ἀναγνώστου ἐν τῇ ἀποχῇ τῆς αἱρετικῆς κοινωνίας, δίκαιον μετέχειν αὐτὸν τῶν ἁγιασμάτων, κἂν ἐν τοῖς ἄλλοις συναπάγηται. οἰκονομικῶς δὲ ταῦτα εἴρηται διὰ τὴν ἀσθένειαν τῶν ἀνθρώπων, ὡς ἂν μὴ πάντῃ ζητοῦντες αὐτοὺς καθαροὺς ποιεῖν τῆς αἱρετικῆς συμφύρσεως λάθωμεν εἰς αὐτὰ τὰ καίρια παραλύοντες αὐτούς. Ἐρώτησις. εἰ δεῖ συμψάλλειν τοῖς μὴ κοινωνοῦσι τοῖς αἱρετικοῖς, ἀδιαφοροῦσι δὲ ἐν τοῖς ἄλλοις, ἢ δέχεσθαι προσφορὰς παρ' αὐτῶν ἢ κηροὺς ἢ ἔλαιον. Ἀπόκρισις. εἰ μὲν ἱερωμένοι εἶεν καὶ οὐ τοῖς ἑτεροδόξοις προσφέρουσι, προσδεκτέον τὰ παρ' αὐτῶν προσενηνεγμένα μετ' ἐπιτιμίου τινός, εἰ δὲ λαϊκοί, ἄνευ ἐπιτιμίου προσιτέον· δεῖ γὰρ διαφορότητα εἶναι διὰ τὸ τῆς ἱερωσύνης ἀξίωμα. Ἐρώτησις. εἰ ἔξεστι ποιεῖν τοῖς αἰτοῦσιν ἡμῖν εὐχὴν ἢ εὐλογεῖν ἔλαιον ἢ κηροὺς ἀνάπτειν ἢ ἀπομυρίζειν ἅγια. Ἀπόκρισις. ἐὰν ἑτερόδοξοί εἰσιν, οὐδαμῶς, κἂν πίστει προσέρχωνται· οὐδεμία γὰρ κοινωνία φωτὶ πρὸς σκότος. Ἐρώτησις. ἐὰν μονάζων ἢ μονάζουσα ἥκοι πρὸς ἡμᾶς ἐπὶ τῇ θείᾳ κοινωνίᾳ, ποταπὴν ὁμολογίαν ἀπαιτητέον διὰ τὸ ἀδιάγνωστα εἶναι τὰ κατ' αὐτούς. Ἀπόκρισις. πάντα τὸν ἐρχόμενον κοινωνῆσαι, εἰ ἀγνοεῖται τὰ κατ' αὐτόν, ἐρωτητέον εἰ προσκυνεῖ τὴν σεπτὴν εἰκόνα Χριστοῦ καὶ τῶν ἁγίων, εἰ μὴ κοινωνεῖ τοῖς αἱρετικοῖς καὶ εἰς ὅ τι ἂν ἄλλο ὑποπτεύηται φρόνημα ἑτερόδοξον. καὶ ὅταν κατὰ πάντα ὁμολογήσῃ καὶ ἡ ὁμολογία σῴζοιτο ἐπὶ πάσης αἱρέσεως ἀπαγορευτική, τότε μεταδοτέον καὶ συγκοινωνητέον αὐτῷ τῶν ἁγιασμάτων. Ἐρώτησις. εἰ ἔξεστι μοναστρίᾳ ἀπομυρίζειν. Ἀπόκρισις. ἐξ ἀπορίας πάσης ἱερωμένου ἢ μονάζοντος ἀπομυριζέτω διὰ τὴν κατεπείγουσαν ἀνάγκην. Ἐρώτησις. εἰς ἐκκλησίαν κατὰ πάροδον ὑπὸ αἱρετικοῦ κρατουμένην εἰ δεῖ εἰσιέναι. Ἀπόκρισις. ἅπαξ εἰ ὑπὸ αἱρετικοῦ κρατουμένη ἐκκλησία ἐστίν, οὐ δεῖ εἰσιέναι προσευχῆς χάριν, εἰ μή τι κατὰ ἄλλην περιστατικὴν πρόφασιν. Ἐρώτησις. ἀββᾶν ἐρχόμενον πρὸς ἡμᾶς ἀγνώριστον, εἰ χρὴ πρὸ ἀνακρίσεως ἁγιολεκτεῖν αὐτὸν καὶ αἰτεῖσθαι πρὸς αὐτοῦ εὐχήν. Ἀπόκρισις. ἐπὰν ὁ καιρὸς αἱρέσεώς ἐστι, πρὸ ἀνακρίσεως οὐ δεῖ οὔτε "4εὐλογεῖτε ἅγιοι"5 λέγειν οὔτε εὐχὴν αἰτεῖν παρ' αὐτοῦ· τὸν δὲ κοινὸν ἀσπασμὸν οὐκ ἀπαγορευτέον κατὰ τὴν νομοθεσίαν τοῦ Ἁγίου Βασιλείου. Ἐρώτησις. περὶ φρέατος, ἐὰν μιανθῇ, εἰ δεῖ ποιῆσαι εὐχὴν τὸν ὀρθόδοξον ἱερέα. Ἀπόκρισις. ἐκεῖ δεῖ ποιεῖν τὴν εὐχήν, οὗ ἐστιν ἡ ὀρθόδοξος κοινωνία, πρὸς δὲ τοὺς κοινωνοῦντας τοῖς αἱρετικοῖς οὐκ ἰτέον· ἐν οἷς γὰρ μιαίνονται κατὰ ψυχὴν διὰ τοῦ ἄρτου αὐτῶν, μιανθήσονται καὶ κατὰ σῶμα. Ἐρώτησις. περὶ βαπτίσματος, εἰ οὐκ ἔστιν ἐκκλησία κρατουμένη ὑπὸ ὀρθοδόξου, ἐὰν αἰτήσηται ἡμᾶς τις ποῦ χρὴ σφραγίζειν, κατηχεῖν καὶ βαπτίζειν, ποταποὶ δὲ οἱ γονεῖς καὶ οἱ ἀνάδοχοι. Ἀπόκρισις. οὐκ εἰσιέναι, καθὰ προείρηται, εἰς ἐκκλησίαν κρατουμένην ὑπὸ αἱρετικοῦ εἰ δεῖ, πόσῳ γε μᾶλλον τὰ λελεγμένα πρᾶξαι· ἀλλὰ διὰ τὴν ἀπορίαν ἀναγκαῖον εἰς τόπον καθαρώτατον οἰκίας, ἐφ' ᾗ διὰ θυσιαστηρίου καθηγιασμένου, ἤτοι τραπέζης, τὴν ἱερουργίαν ὁ μέλλων ἐπιτελεῖν τὸ φώτισμα βαπτιζέτω. ἀναδόχους δὲ ἐκείνους προσιτέον, τοὺς οὐ τοῖς αἱρετικοῖς κοινωνοῦντας, καὶ γονέας τοὺς ὡσαύτως πεφυλαγμένους. Ἐρώτησις. εἰσὶν ἐκκλησίαι ἔχουσαι δύο κόγχας ἢ καὶ τρεῖς, ἔστι δὲ ἐξ αὐτῶν μία ἀνενθρονίαστος· χρὴ ἐκεῖσε λειτουργῆσαι ἢ οὔ; Ἀπόκρισις. ἐὰν ὑπὸ τὸν ἀναφερόμενον αἱρετικόν ἐστιν ἡ τοιαύτη ἐκκλησία, κἂν μία κόγχη οὐ καθιέρωται, οὐ χρὴ λειτουργεῖν ἐκεῖ· εἰ δὲ κρατεῖται ὑπὸ ὀρθοδόξου, ποιείτω λειτουργίαν εἰς τὴν κόγχην ἥτις οὐ καθιέρωται. Ἐρώτησις. εἰ δύναταί τις κρατῆσαι τὴν ἐκκλησίαν αὐτοῦ ἵνα μὴ λειτουργῆται ὑπὸ αἱρετικοῦ, πόσον χρόνον ἔξεστι σφαλισθῆναι καὶ τί ὀφείλει περὶ αὐτῆς. Ἀπόκρισις. τοῦτο ὑφ' ἡμῶν οὐ λέλυται τὸ κεφάλαιον· ἐπισκόπου γάρ ἐστι, τοῦ λύοντος τὰς ἐκκλησίας. Ἐρώτησις. ἐὰν δὲ εἰσὶν ἄνδρες τε καὶ γυναῖκες λαϊκοὶ αἱρετικοί, εἴτε ἀπὸ χωρικίας εἴτε ἔμφυτον ἔχοντες τὴν αἵρεσιν, εἰ ἔξεστιν ἐσθίειν μετ' αὐτῶν ἢ λαμβάνειν ἐξ αὐτῶν τίποτε. Ἀπόκρισις. οὔτε εἰ ἐκ κακονοίας εἰσὶν αἱρετικοὶ οὔτε εἰ ἐξ ἀμαθίας ἔξεστιν ἢ ἐσθίειν ἢ λαμβάνειν τὰ παρ' αὐτῶν προσενηνεγμένα, οὐκ οἶδα εἰ μή τι οἱ ἀμαθεῖς βελτιωθέντες ὀρθοδοξεῖν ἐπαγγέλλονται. Ἐρώτησις. περὶ τοῦ πατρός μου, εἰ ἐστὶν ἄξιος εἰς λειτουργίαν μνημονεύεσθαι. Ἀπόκρισις. εἴτε πατὴρ εἴτε μήτηρ εἴτε ἀδελφὸς ἢ ὁστισοῦν ἄλλος κατελείφθη μέχρι θανάτου κοινωνῶν τῇ αἱρέσει, προείρηται ἐν τῷ ἀνωτέρω κεφαλαίῳ μὴ μνημονεύεσθαι ἐν τῇ λειτουργίᾳ, εἰ μή τι ἕκαστος κατὰ διάνοιαν ἕλοιτο εὔχεσθαι περὶ τῶν τοιούτων καὶ ὑπὲρ αὐτῶν ποιεῖν ἐλεημοσύνας· πῶς γὰρ ἂν ὁ ἔτι ζῶν μετέχων τε τῆς αἱρετικῆς κοινωνίας καὶ οὕτως ἐκκομισθεὶς ληφθήσεται ἐν μνημοσύνοις κατὰ τὴν μυσταγωγίαν τῶν ὀρθοδόξων; οὐδαμῶς. Ταῦτα οὐ κανονικῶς ἐφθεγξάμην (ἐπισκόπων γὰρ τοῦτο), ἀλλὰ συμβουλευτικῶς ἐξ ἀγάπης (οὐδὲν γὰρ ἀγάπης ἀναγκαιότερον) φθεγ ξάμενος· εἰ δέ τι τῇ εὐλαβείᾳ σου ἄλλως δοκιμάζεται οἰκονομεῖσθαι, ἡμεῖς γὰρ περὶ τούτου λόγον οὐκ ἔχομεν ἢ τὸ ἐξαιτεῖσθαι ὑμῶν τὰς ἁγίας προσευχάς, ὅτι ἁμαρτωλοὶ ἄνθρωποι τυγχάνομεν.