let us all with a cheerful spirit, with one voice, praise and celebrate. A Anathema be to those, O Lord, who do not honor the image of your incarnation, before all John, together with Antony, and Theodore the impious, Theodotus, and the others, the apostates of the faith. O Lord, who gave your peace to your apostles, grant even now tranquility to all, gathering with your hand those who are scattered; and like rational sheep, count them into the fold of your holy Church. 9. I glorify the Godhead of the Father, and of the Son, and of the Spirit, the one nature in three persons, an essence undivided, divided in persons, co-reigning, creating all things, omnipotent, the perfect sovereignty, and finally sustaining all things. 9'. O help of all, and shelter and protection, show that you can intercede for all who take refuge in you, and that you drive away the impious by the power of your Son; for as Mother, you can do all things.
THEODORE THE STUDITE: IAMBI ON VARIOUS SUBJECTS
C I. — On the relics of the holy martyrs. 1. The grace flowing divine in the relics, Whoever shall bring the faith of the woman with the issue, shall carry it away. For touching them, as she did the hem, He shall make his body stronger, and his soul holier.
II. — On the cell of our Father. 2. Lament for me, O cell, having a sluggish workman, The only one poorest of those whom you have had as tenants. I do not adorn you with the light of prayers, I do not indeed make you fat with the flow of tears, Nor again do I cleanse you with the manners of purity. But therefore do you, O Savior, Creator, Light of all, Awaken me, rouse me to your fear; Grant taste of the love of your charity, Feather me to be raised above the passions, While there is still time for well-doing, That I may offer glory and thanksgiving To You who wish salvation for all.
III. — On those renouncing the world. 3. Men, mortals, let us flee from the deceitful world, Christ calls, let us run; for the life is easily sailed,
A floating above cares, storms, and deceits. For this is the only remaining care for the monk: to reach that tranquil harbor at last, where all labor and troubles are silent, where there is a constant hymn, and a life lacking these evils. Who, then, will be a prudent merchant, who, having abandoned all, chooseth to bear the cross?
B IV. — On the superior. Looking to the height of the presidency, approach the rank trembling, as is fitting. For thou hast chosen a work full of many dangers, of much anxiety, and not of small concern. Watch, be vigilant regarding those whom thou leadest, lest a lamb be stolen from thee through inexperience—having set thyself as a pattern of good works. For thou shalt know that thou wilt render an account, when Christ shall sit for the judgment of all.
V. — On the subordinate. Come, combatant, come, stand before me burning with fervent vows; bow thy neck in obedience, altogether humble, dead to thy own will, making manifest every thought of the heart, so that thou mayest persist perfectly in the stadium. Let neither the desert, nor the pillar, nor any other order of god-running lives frighten thee. Thou excellest all, as Scripture has it; for thou accomplishest nothing less than the first of the martyrs.
VI. — On him who holds the second place. Moses being ruler, and Navides running with him, straightway after him, as an excellent attendant. So thou, too, being in the second position of rank, consider how thou mayest hold the brotherhood together. Lead, guide, and protect with strength, peaceably, compassionately, and gently, keeping the laws established by God, delivering just judgments without obstacle—now sympathizing with those weary from passion, now spurring on those running out of desire; so that thou mayest be deemed worthy of a lawful stewardship, as one also leading the people of the Lord.
VII. — On the steward. Bearing the office of Stephen, the crown of the martyrs, thou hast received this care, to distribute what is needed to the crowd of brethren, to Christ’s own flock. Offer thy daily labors to God, tending each member diligently as thine own; for do not favor the one, while treating the other with hatred and envy, but looking equally to the advantage of all, so that no one may be moved to what is not required, but that thou mayest supply what is fitting from thyself. So that, having properly completed thy course, without stumble, with all strength, and with godly mind, C thou mayest find the reward of the labor thou hast endured.
VIII. — On the epistemonarchs. Ye who sit as judges in the brotherhood, that ye may judge what is fair with a right reckoning, do not judge cases according to appearance. Do not pass judgment out of partiality, nor for the sake of wrath, nor with a loving or hateful heart. D
[IX] — On the observers. You who serve as eyes for the brethren, keep watch, observe everyone keenly: by day, by night, or at mid-day, so that no two young men may be anywhere alone, so that there may be no conspiratorial gatherings, nor the plague of license, nor the work of darkness, wanton laughter, the petulance of insults, and anything evil that drives one far from God. Reporting these things constantly to the superiors, out of impartiality, by the standard of the truth, may you attain the divine and exact supervision, having received the reward of the good.
[X] — On the canonarch. Standing as the leader of the lyre of songs, show yourself a trumpet for the strange melody. Strike the wood at the proper time, as necessity requires, and move your tongue as if wielding a plectrum, always bringing in the verse decorously, unconfused, harmonious, like an instrument, regulating the mouth of the brotherhood. You should assign everything to all in a becoming manner, not out of favor, not out of wrath, nor the dispensing of grief, but in righteous speech and manner. For all are members of God and of you. Thus, thinking in this way, you shall obtain a crown from God.
[XI] — On the taxiarch. Having received the commission to order, as taxiarch of the Lord's people, keep order at every time and place, in comings-in and goings-out alike, in the encounters of the distinguished, in the gatherings of the Lord's temple, presiding over everyone with harmony and speech, keeping the prescribed basis for each; demanding a becoming habit and gait. If you do these things wisely and diligently, divinely and gently, with discernment, you will have grace and a great reward from God.
[XII] — On the cellarer. Who, my son, is more a laborer of God than you? For you have work far greater than the others, presiding over the food of the brotherhood. Engage with all your might in this care, distributing to each what is due with judgment. Do not accept the fires of over-inquisition. Carry one person one way, another differently, gently, serenely, compassionately, pitiably. For thus you shall have, with Stephen, the crown.
[XIII] — On the minister of the meal. Preparing the meal for the crown of the brethren, my son, arrange the places of the tables in order,
A dividing by measure the bread, or whatever food may be, giving more to the elders; for it is reasonable to deem them worthy of double honor. Yet reverence equally him who is placed in the lowest rank; for all are your members, though not equally so. And as you stand by the table of the Master, consider that you are rendering service to the Apostles. Turn yourself, watch, distribute to everyone with a sober mind, so that it may go well with you and grace may return to you in abundance.
XIV. — On the cook.
Who, my son, would not crown the cook, whose labor endures perennial day after day? It is a servile duty, yet the reward is great: a lowly task, but one by which sins are washed away. Now the fire burns you, so that the future fire may not consume you. Come then, run gladly to the kitchen, and early in the morning chop meats and wash the pots; cook the food of your brethren as if for God, seasoning it with prayers as if with salt, that you may be blessed like Jacob of old, and rejoice in fulfilling your course through these things.XV. — On the tailors, or keepers of the wardrobe.
You are the stewards and the overseers, in particular, of the garments of the brotherhood. Your struggle in this is no small one, for there is much care, anxiety, and labor: to sew, to renew, to clean, and to wash, B and to distribute to each that which fits him according to reason—not perhaps by lot, but by affection and love. For one person is more worthy of labor than another. Take thought, then, to do these things prudently, so that you may receive the debt of recompense from God, who gives gifts according to merit.XVI. — On the awakeners.
Among the others, your labor is no small one: to rouse the sleepy brethren and to gather them all into the middle place. Therefore, when someone sounds the wooden mallet, like angels, run immediately into every cell and into every hidden place. Awaken them for the hymn of the immaculate Word, bringing them together into the temple of the Master. By day, by night, or at midday, summon each one of them most skillfully, so that He who measures all things and distributes according to merit may grant you the reward that is due.XVII. — On the infirmarian.
It is a divine thing to bear the burdens of the sick. Having chanced upon this labor, my child, strive to finish your course warmly and willingly. C Early in the morning, visit those lying in bed, first of all comforting them with kind words, then after that, bringing forward the prepared bread, distribute to each the food that is suitable to him, with judgment and reason. For they are members, and you must not neglect your neighbor. As you minister in this way, a great reward awaits you: light inaccessible, and the inheritance of the heavens.XVIII. — On the sick.
Receive rightly, my son, this gift of sickness;A bear the flame of the furnace with patience, in the dew of thanksgiving. Be Job, speaking the words of that man, in which he did not allow himself to sin even in speech. And if someone happens to pass you by, do not look at them, but keep silent, praising in all things the gift given according to need; so that you may fare well in body and soul.
XIX. — On shoemakers.
How great is the honor of the shoemaker's craft! For it is the art of Paul, the greatest of the apostles. Zealously emulating the sweat of his toils, accept your daily labors, as workers of Christ, in this care. Having cut the hides as is fitting, renew the old, and then cobble the new, not casting things away through sluggishness or the misuse of reason, if there be anything that should not be cast away as useless; nor, in turn, cutting too sparingly. For if you do all things rightly and in order, your struggle is equal to the contest of the martyrs.XX. — On the dormitory.
You who have given sleep to all for the relief of the toils B which the long day wears down, grant to me also, my Christ, Word of God, a light sleep, easy and swift in its course, free from turbulent phantasms, and filled with desirable dreams. Then rouse me at the sound of the wooden clapper, awakened, alert, and ready for chanting, rightly confirming my feet in psalms, protecting my mind from the wiles of demons, rendering my tongue clear to sing continuously to the glory of your greatest power: so that, having kept watch throughout the night, at the break of dawn I may see the light of your commandments.XXI. — On the rich and the poor.
Know who you are, O man, and what awaits you, where you dwell, and that you have to depart; become wholly directed toward the heights in your care. There is abundant light there, but also certain judgment. Here, whatever there is—breeze, current, dream. Gold melts away, praise perishes, other things flow out, and everything here overflows with mourning and tears. Beware C lest you let idle time slip away, for it can neither return back nor be deceived.XXII. — On worldly people.
Followers of Christ, the good and meek, why, bearing anger toward one another in your quarrels, do you not feel shame to enter his fearful house? How will you partake of the most pure gifts as strangers? And yet Judas, who approached with impious deceit, kissing outwardly but raging within, was revealed as the disciple who had betrayed the Master. Therefore, let no one approach bearing hostility, plunging a sword into his own heart, receiving eternal fire as a reward. Knowing these things, let us love one another deeply.XXIII. — To the Traveler
A Far off, guest, cast away all insolence: The seat you seek is holy, the house of God. When knocking, declare the reason why you come, And after this, wait a little while for answers. When you enter the threshold, with love mixed with fear, First bring the vows that must be paid to the Lord of all: Then beware of speaking the empty trifles of the age: It is a sin when you address the fleeting things of the age: But whatever is honorable, whatever is sweet to say, Give, return, words to each as is fitting: So that, increased by the reward of holiness and salvation, You may return better from here to your own home.XXIV. — To Passers-by
Attend, friend, you who tread your path, I mean the path of actions, lest you go astray. Here are precipices, snares, and many frauds of the Deceiver: Envy, mockery, manifold injury, Lust, love of praise and wealth, slaughter, wine, Rapine, adultery, and whatever evil there is anywhere. Turn far away from these, lest you fall with a heavy slip. If it happens that you fall, raise your step immediately: For the punishments of the devouring flame await you.XXV. — Epigram on the Monastery
By right you may call me the fold of the chosen flock. For I am of the Forerunner who goes before the light, Filled with sheep endowed with the use of reason, For whom the life is celibate, and the city above is heaven. Common love binds all and each one, And no one has any private property, B But one lot for all, the possession of God. How safe for them, how light the course flows, Who rule their life by the laws of the monastery.XXVI. — To the Porter
Keep watch through the hours, son, with fear: This is the holy entrance and the exit gate. Receive and return words with the prudence that is fitting, Reporting only that which it is helpful to announce: Keep silent about diverse things in which there is danger, Inside and outside, to those of the house and to strangers, Closing and opening at the right time, as is convenient. And distribute alms to the needy, or favor them with words. Thus, when you are dead, a reward will be prepared for you.XXVII. — To a Brother departing for duty
Son, before you set foot outside the house, Add the sign of the cross to all your limbs: Then proceed straight to whatever place you are sent, And carry your gaze fixed humbly on the ground, Alternating psalms and prayers in mutual turn: So that you may be immune to the dangers of the city. C Avoid meeting women: After this, return quickly and stay at home, Lest, like a fish out of water, you soon perish.XXVIII. — To a Brother returning from duty
When you return home, son, with the work finished, D ...B immediately gather your wandering mind within to your flesh, bringing nothing vain from without, but only serious things, and nothing save that which is under the guidance of your directors. Beware, therefore, of speaking the futilities of the world—how "I saw this," "I ate that," "this happened," or "so-and-so told you such-and-such." For if you subvert your neighbor with these words, you will be liable to the curses of the prophet and will pay the penalty.
XXIX. — To the guest-house. Come now, enter the sheltering roof, you good wayfarers, exhausted by your labors. Refresh yourselves here with the abundance that I offer: with the desired fruit for the solace of the heart, with sweet wine flowing in plenty, and with clothing that turns back the strength of the cold. These things, friends, which my Christ, the Giver of wealth, the King, has granted to me, Theognostos, from the inexhaustible store of His riches, do you offer thanks to Him who nourishes the world. For me, it is more than enough if you offer prayers, that in return for the labor of hospitality, I might attain a place in the bosom of Abraham.
XXX. — On the holy icons. The image you see is of Christ; yet call it Christ Himself, though only in name. The identity is in the designation, not in nature. But the veneration for both is undivided and one. Therefore, whoever venerates this honors Christ; but he who does not venerate it, is his enemy and truly so—in that he sees the incarnate gaze depicted, yet is unwilling to show it reverence.
XXXI. — Another. If we take and eat the body of Christ itself and drink His life-bearing blood, how could we not then display Him depicted, whose very body is capable of being shaped and drawn? For in that He is simple, He has no circumscription; for He is God, existing outside of every place. But in that He has put on our own substance, He is man and is circumscribed by composition, holding both natures distinctly in one, and subsisting in one eternal hypostasis. Whoever thus honors the Word is shown to be a faithful child of the Church; for he who thinks otherwise stands far from God.
XXXII. — Another. Seeing, O men, the image perfected by the painter's art and adorned with every grace, pluck the fruit of benefit in a worthy manner by raising your mind to the causes themselves. For the image rings out like a clear voice: "All my honor and glory belongs to the prototype, for the sake of which I was brought forth solely for remembrance—guarding and enlightening those who are my friends." But it removes from the heavenly inheritance those who are unwilling to venerate me analogically.
XXXIII. — Another. While Christ was without flesh, He was not here below; for "no man," he says, "has seen God."
A But once He put on the mass of the body, He whom neither the spaces of place nor of time enclose, thereupon became subject to pain. Born as an infant from an undefiled Virgin, He grows, hungers, thirsts, and bears all things which have been depicted in the images of created things for all men. Why then, O fool, O wretched one, do you refuse to venerate Christ in the flesh, accurately depicted in the form of His whole presence? But either repent and become a believer from your error, or be cast out from the courts of God.
XXXIV. — Another. This is Christ, whom the painting declares, Since He, who was God by nature, became mortal. For he who is unwilling to look upon Him in this way, Declares that He was incorporated only in phantasy.
XXXV. — To the holy Theotokos. Seeing you painted on a tablet, Mother of the Lord, I approach to venerate you, full of love and fear. For so great a fluid of grace truly wells up in you, That even from your shadow miracles flow forth.
XXXVI. — Another. Holding the infant upon my arm, like a mother, I bear painted Christ, the Ruler of the universe, The Light flashing forth from incorruptibility, And He who delivers the world from the deception of demons.
XXXVII. — Another. Because you are the Mother of God, you surpass the angels. For Him whom even they fear to look upon, You, with your own pure hands, bear as a Son.
XXXVIII. — Another. As becomes a mother, I bear the Son painted on a tablet, So that the true offspring of the mother might be manifest; He who is similar to the Father cannot be depicted, For a double nature is perceived in Him. C
XXXIX. — On the image of Christ. Though I am God, I am painted by a craftsman’s hand, Since I also have a human substance; And thus I am adored everywhere in my shadow, So that I may suffer no discrimination of honor.
XL. — On the temple of the Theotokos. When you see the house of the Virgin, apply your mind. Since she herself became the temple of the infant God, She is honored with her temples everywhere on earth. D
XLI. — Another. When you see the Parent of the world in the body, With His mother, dedicated in a painted image; Be struck with awe at how an infant is God, And how He does nothing but for the salvation of mortals: So that, by setting forth the sentence of death upon Himself, He might deliver us by the powers of His divinity. Reflecting on this, the chaste woman offers her gifts, For the safety of herself and her husband.
XLII. — On the ciborium of the Forerunner. Seeing the covering of the sacred table, Think this to be the Cherubic hierarchy; For consider that Christ is present within the mystical mysteries, The same Lord of those above and of those below.
A XLIII. — In the Temple. Seeing the divine table before your face, Revere the sacred, and stand in total fear.
XLIV. — On the Holy Altar. This tribunal is full of dread and fear, A luminous temple of God, to be touched only by the pure. Approach it holily, that you may partake worthily; For the gift is fire, consuming the unworthy.
XLV. — On the Doors of the Narthex. Once the doors of the temple are opened to those here, Enter, offering a spirit that is contrite; For this is a sacrifice acceptable to the Lord.
XLVI. — On the First Entrance to the Temple. As you prepare to cross the threshold of God’s house, Cast aside the concerns of drunken passion, That within you may find a benevolent Judge, Who shall loose for you the hard bonds of your sins.
XLVII. — On Entering the Temple: On the Cross. With me as your guardian, let no fear trouble you, For I am a terror to demons and a flame.
B
XLVIII. — Epigram on Crosses. Where I am depicted, Satan has no place; For the King of all has broken his power.
XLIX. — Another. At the sight of you, the dragon flees from afar, Beholding in you the form of the God-bearing wood.
L. — Another. O Cross, my light, shine upon me in every season, Driving far away the darkness of my soul.
LI. — Another. Fixed on the summit of the ridge of Golgotha, It brought forth vital fruit for the world.
C
LII. — Another. Christ, stretching out His hands upon you, Raised the world from the abyss of transgressions.
LIII. — Another. Hail, trophy of heavenly armor; Through you the whole phalanx of demons has been routed.
LIV. — Another. Hail, immaculate and thrice-laudable wood; In you the curse of death has ceased.
LV. — Another. Hail, o light burden of monks; For in you the course of Christ becomes easier for them.
D
LVI. — Another. Hail, guardian of the place where you preside; May you protect safely those who dwell here.
LVII. — Another. If someone but traces me with a finger, He shall immediately turn the hostile demon to flight.
LVIII. — On the Crosses of Monks. The Cross is a lightning-flashing brilliance to those who see it. The Cross is the swift salvation of monks. The Cross is the slayer of lust for those who love Christ. The Cross is the eraser of sins for those who weep. The Cross is the safe keeper of pure minds.
Single-line epigrams on crosses.
A LIX. — Another. Whoever paints me, you must wish to have painted Christ at the same time, for He is bound to me by death. He who refuses to paint His likeness, yet paints mine, prepares for my destruction.
LX. — Monostich. I am a light to mortals, and I burn the demons.
LXI. — On the Forerunner. I am the venerable image of the great Forerunner. And may you, who with longing and as is fitting offer me worship—since you pay the honor to Him—keep those who worship intact from the error of heretics.
LXII. — On Saint John the Theologian. O son of thunder, lightning of the Word, as I look upon you depicted, I am enlightened in my mind. For you, having applied the torch of incorruptible words, succeed in freeing the world from the darkness of error.
LXIII. — On Saint Paul the Apostle. Hail, great vessel of divine knowledge, from whom all truly draw divine things. For since through you error has been chased from the world, you are raised to the heights, having reached even unto the third heaven.
LXIV. — On Saint Zacharias. You who proclaimed the greatest of the prophets, you are named both priest and prophet of God; offering a divine fruit to the Master, you fall, slaughtered by the sword before the altar of the Lord.
LXV. — On Saint Dionysius. Most happy one, to whom it was given to speak divine things, and in mystic fashion to describe the angels, and bringing all the hierarchy to its completion, you fill the world henceforth with the breadth of your doctrines.
LXVI. — On Saint Basil. The splendor of your life has shone forth brilliantly, and you bless the world alike with deeds and words. And holding the keys even as a new Peter, you stand as the guardian of the whole Church.
B LXVII. — On Saint Gregory the Theologian. The oracles which you thundered forth with powerful voice, the whole world has heard, O blessed one; and uprooting all heresies, your word has established the whole world.
LXVIII. — On Saint Gregory the Wonderworker. Just like some great sun shining in life, you scatter the night of wickedness; and by the brilliance of your prayer, O Father, you put to flight the swarms of demons.
C LXIX. — On Saint Epiphanius. The divine radiance of your works, and the loftiness of your miracles, have shown you to be a light-bearer. You pour forth the broad rivers of doctrine, celebrating your triumphs over all vanquished sects of heretics.
LXX. — On Saint Ignatius the Theophoros. Bearing love for Christ in the depths of your heart, you appeared as a happy companion of the Apostles; and pursuing error with a sharp struggle, in your epistles you show yourself to be another Paul. D
A
LXXI. — In Saint Athanasius.
For who can explain your labors and your battles, O great athlete? You are the glory of the teachers. For, fighting for God like a giant, you triumphed and scattered the wickedest enemies.LXXII. — In Chrysostom.
O you who open up the golden fountains of perennial eloquence, irrigate the whole of the earth, O blessed one; and opening the gates of salvation to mortals, conduct the whole world to the blessed flock of heaven.LXXIII. — In Saint Cyril.
Gathering sacred riches with great skill, your noble labor afterwards enriched the world; exposing the profane mysteries of the heretics, you preached pure dogmas to the peoples.LXXIV. — In Saint Gregory of Nyssa.
Opening the fountain of sweet words, O divine one, you put all heresy to flight with the light of your intellect; and bearing the glorious name of a new Moses, you govern the people of God as an excellent leader.LXXV. — In Saint Theodore of Sykeon.
O great gift given to the world from heaven, you put to flight the wicked crowds of demons, O Father. For you shone like a nurturing star: and the singular holiness of your life made you equal to the angels themselves.LXXVI. — In Saint Anthony.
You appeared as a pillar of fire with the new splendor of your life, showing the way of heaven to all. Trampling underfoot the dire satellites of Erebos, you inhabit the desert just like an angel of Eden. BLXXVII. — In Saint Hilarion.
The splendor of your life shone no differently than the morning star that glitters at the first light; and refreshing the world with your bright miracles, you drive away the harmful darkness of the demons.LXXVIII. — In Saint Euthymius.
The desert, through you, was made a city of God. For there you gather dense throngs of Christ-bearers; and shining yourself with miracles as if with rays, you bring joy to the world like another light-bearer.LXXIX. — In Saint Sabbas.
The desert was cultivated by you with much labor; from it your effort brought forth most beautiful fruit. And gathering the pious as if they were so many inhabitants—stars—you, as the sun, shine in their midst. CLXXX. — In Saint Dalmatius.
And you are a sparkling star, produced by the sun, and comparable to it in the light of holiness; each of you was a pillar of true doctrine, and you rule the monks with paternal laws.LXXXI. — In Saint Pachomius.
Having once imitated the noble faith of Abraham, you were a happy father of a golden offspring. After the angel taught you the sacred mysteries, you gave laws to your own as a new Moses. DLXXXII. — In Saint Arsenius.
Regaled by the constant rain of your tears, your soul brought forth fruit that knows not how to perish; and, ceaselessly begging God with holy prayer,you show yourself as a great bringer of peace to the world. A
LXXXIII. — In Saint Theodosius.
As one who has extended a life high as heaven, You have appeared studded with stars in a multitude of children. And multiplying the lightning flashes of your miracles, You have scattered the manifold clouds of the demons.LXXXIV. — In Saint Dius.
With the brilliance of your God-seeing ways, You emerge from the sunrise as a radiant star; And having brilliantly illuminated Byzantium, You are worthily appointed the first pastor of monks.LXXXV. — In Saint Christopher.
Having offered his own blood to God, the attendant Of Christ and martyr Christopher; thence this holy Fountain grants health through frequent miracles: And those whom the relentless cough vexes, Sick, they are accustomed to lighten the malady, like thirst, with this water; Especially then, when the faith of those coming is pure. BLXXXVI. — In the temple of the holy apostle Peter.
To whom you gave, O Christ, the keys of those above, I have built this house for him below.LXXXVII. — In the holy apostle Andrew.
O first-called, ornament of the apostles, The greatest light-bearer of the Fathers; Guard your people together with the shepherd.LXXXVIII. — In the temple of Chrysostom.
May those who with great longing have built your house, Obtain divine gifts through you, O Father.LXXXIX. — In the temple of Saint Euphemia.
Those who with longing have built your temple, O martyr, keep them free from harm. CXC. — In the temple of the four arches.
You appeared as a wondrous, most beautiful work. I have spoken to you as a soul endowed with a temple. For you possess within a spectacle of images, An ineffable vision of the sights above. Accept it, you ornament of the apostles, O most blessed Evangelist, Theologian; And for those who with longing have built this for you, Grant grace, and remission of transgressions.XCI. — In the temple of the holy Theotokos, at the Triton.
You who are near to all for swift assistance, Direct the voyage of those whom you love, Who press upon you, O Virgin, with suppliant prayer. DXCII. — On a historical fragment.
A stunning thing, to see in writing, How Christ has done all things for the salvation of mortals. For he appeared here among us as a guest, Having come without flesh, and returning as man on high. For the sake of memory, this gift is offered To the Master by the truly renowned Symeon.XCIII. — On the image of Christ.
I am Christ, shown in the writing; And I have established the one who faithfully fashioned my image. As one who hates every contrary thing, like heresy, I protect the patrician Leo in all things.XCIV. — On a recluse.
A recluse is he who, remaining far from the passions,has enclosed his whole heart towards God; restraining the thoughts that are seekers of error, sending his mind to the contemplations above, having prayer that is scorching to the demons, carrying a silence that initiates one into the depths, a soul unvanquished in the joy of hopes, and by the labor of his hands and the weariness of his throat: a ceaseless hymn, a contrite spirit. Thus, opening an angel-like vision, he shines forth with rays upon those who see him divinely, saying nothing useless for the sake of laughter, but only what is of benefit to the stranger; and while avoiding these things, he does not weary to the point of satiety. If, therefore, you can do these things, you run in a way that saves; if not, flee to the life of those living in common, in which you may brighten your struggles even more.
XCV. — On one living rightly.
The most temperate man is he who lives in the fear of God. A purified soul is better than heaps of wealth.XCVI. — On the monks, a dactylic and elegiac poem.
Hail, O brave men, to whom Achilles might yield, though he slew high-minded Hector. For you, the monastic life was a firm breastplate, and obedient piety was the best sword. You broke Beliar and the proud kingdoms of darkness; and after death, a crown was obtained in heaven; and of you, there remained here only the dead skin.XCVII. — Epigram to himself.
Poor soul, draw near to me and receive these words. Time is fleeting, departing like a swift runner; the goal is near, and it is not allowed to pass it by. Let not empty cares occupy us, as those who fill a leaking jar with water or dig in the fire—which is mere madness. But let it be our joy to meditate upon and pursue with desire those things that are divine and conducive to salvation, so that we may stand unterrified before the tribunal of the Lord, the powerful one of all and the Judge, and, far from the flames of the seething abyss, we may fly up to the ineffable light.XCVIII. — Epigram in the custody of Chalcite.
He is a stranger to God who does not consider the goods of the earth foreign compared to the goods of heaven; for thus he shall be the Lord of the earth's goods.XCIX. — In the same custody.
You hold, O cell, a stranger beyond hope, but I enjoy you as a kind colony. The city of Byzantium, casting me out here, releases me by an impulse of which it itself is ignorant.C. — In the same custody.
For me, the body D is the only true prison; whatever place of dwelling is equally given. For no one, I believe, shall separate me from God.mark of the evil spirit; nor should one wait for the end of life by the hour.
CII. — Epigram on the lamps.
I am the perennial dwelling of light, filling hearts within with manifold splendor. O Thou who kindlest the torch of the threefold sun, redouble Thy lightnings in our souls, arming me with light and instructing me for prayer, so that, shining with inexplicable radiance, I may become.A
CIII. — That those things which are described on the walls should be read diligently.
As you pass by, read the inscriptions with haste. For it is not fitting that divine words should ever be despised.CIV. — Epigram on a house of women receiving guests.
With very spacious bowels of hospitality, just as some other Abraham, father of the people, so do the directors of this residence also act. There they welcome with love the throng of monks; putting to shame the narrow-minded passion of the inhospitable through their own large-hearted disposition, and obtaining for themselves the sovereignty above.CV. — Epigram on guests.
Whoever feeds guests receives Christ, whom Christ raised from the tomb to heaven; and He has placed him in the seats of the living, whose spirit is the Lord of all.A
CVI. — On a monastery of men.
If one should call this place the City of God, he would not wander from the truth with vain notions. For whithersoever you turn the gaze of your eyes, you behold temples fashioned with wonderful skill, roofs connected with roofs in beautiful order, and gardens green with plants like Eden. In these, whatever you see with pleasant gaze, refer the first praise to the Author of all good things; then the gratitude you rightly owe to Leo, by whose industry all this work was founded B along with God.CVII. — On the guest-house of the same monastery.
Here, of the illustrious house which they call the New, hospitality is prepared for monks, and dwellings lie open to many strangers; may the master of this place, the excellent Leo, receive a prosperous reward.CVIII. — On the same.
Having been lodged here comfortably and prosperously, may I, a grateful guest, offer in return a gift—the best of all that I possess—together with my prayers, these four verses.C
CIX. — On tombs.
Knowing well that the joy of life is but a shadow, I, Leo, the founder of this monastery, have placed a beautiful roof for those who love the light, this house that brings to mind the end; for every upright man who is mindful of death receives light and escapes the darkness. DA CX. — Another. O bitter tomb of the joys of the age, Nothing can satiate you, while you drag in everyone, The destitute, the blessed, the greatest and weakest, The beautiful, the deformed, the learned and the rude. You make everyone equally into a mass and ashes, Carrying nothing away except what they have done, To be shown before the tribunal of the Judge, Which, if they are straight, is glory for those to whom these things belong; But if they are wicked, alas for the one who has done evil deeds. Therefore, reflect, O man, on what fate awaits you.
CXI. — Epigram on Stephen. Stephen has interred his mortal body here, Having lived twenty-five years in this life: A shoot upright and beautiful on all sides, Distinguished by high-born blood, Taking up the staff from royal renown, Beloved by all for the excellence of his ways, Never knowing a wife, but remaining a virgin. Whom, with providential care, like a rose from thorns, Christ took hastily from this world, And has him among others, crowning him with His right hand.
CXII. — On a house. A house entirely delightful has been shown, Of a man most excellent and most highly praised, Who strives to provide a new house for monks, And as a ransom to redeem his sins, offers it to God.
CXIII. — On one buried. Here, wayfarer, lies buried in this tomb A man thrice-blessed by the name of Theophylactus: A eunuch indeed, but born of a favored race, Handsome in face as a youth, and truly pious. Who was first among the noble Spatharios For long days of the emperors. This temple, and this blessed monastic house, He built as a gift for God and the Lord, So that the errors of his life might be atoned for.
CXIV. — On the monastery of Ignas. Leo, illustrious among others, and an excellent man, From the love of Christ, separated from his spouse, Embraced the thrice-blessed monastic life, In which the heavenly inheritance is acquired. He brought his whole family to God, Building also monastic dwellings for women. Having obtained an end of life approved by God, He is buried in this place, awaiting the day When Christ will arrive to judge all the world.
CXV. — On his wife. You see the tomb of Anna placed here nearby, As one who similarly agreed with her husband To endure separation by the grace of Christ, And to embrace, with her children, the celebrated Monastic life, for which heavenly glory is prepared, And from this she herself fosters a sure hope in her breast, That the day will come when she may fly to Christ Himself, When indeed He shall come to judge everyone.
D CXVI. — On one buried. The woman excelled in the praise of faith and character, She who deposited her illustrious body in this place,
and having given her spirit to God and the Master. A Since it was pleasing that Eudocia should rightly be called by this name, which is consistent with her character, because she was pleasing in every way, and lived a holy life with her illustrious husband. And even in dying, she succeeded in inclining her father, he who begat her, to the correct faith.
CXVII. — On one buried. She was truly a useful and sanctified vessel, Equal in value to a gold-filigreed crown Adorned with beautiful, lustrous pearls, She who placed her thrice-blessed body here. For, having endured the passing of her young husband, A man who was a hero in strength and fame, When both were returning B from Armenia, He judged this to be the best thing to do: To surrender all things to God and the Master, And to be clothed in vile raiment in the monastic manner. From then on she spent the time of her life prosperously, Bearing a humble heart, as an exceptional adornment; She would shed tears like emeralds, Her sleepless eye was for a torch, and her prayers were light; By this she perfected her course divinely, Unassailable by the deception of heretics. And having offered a double gift to God, Being mingled with the saints, she obtains eternal joys.
CXVIII. — To the same. This is a blessed place, for it is the tomb of Irene, Who was always a cultivator of peace with God.
C CXIX. — On Dionysius. Dionysius lies buried in this tomb, Who was a monk, a foreigner, a disciplined combatant, Who ran many courses of orthodoxy, And brought his life to a close as a martyr’s struggle.
CXX. — On the entrance of a monastery. Anna gave these first-fruits to God and the Master: This fold and venerable house of a monastery, Having obtained the name of the most holy Virgin, And bearing virgins as if for a bridegroom, It shines out as they live ascetically and godly. And for the redemption of all the sins Of herself, and of Leontios her spouse, With whom she joined John, her dearest child.
D CXXI. — On Theophilos the deacon. Great is the venerable grace that is in you, For though we have nothing to offer you Save the poor prayers of sinners, You never cease to offer us gifts. Having received these in turn with kindness, We will offer you in return those things which belong to friends.
CXXII. — On Pamphilos the Trimalethontes. Pamphilos, shown to be a soul-destroying beast in his youth, Was driven out from the monastery of the Prodromos.
CXXIII. — Epistle to a grammarian. To your triplet of phrases, gemmed in gold, I return the debt of emerald price. And may you sing to me again in a musical manner.
CXXIV. — Epigramma in sanctum Patrem nostrum A ΡΚΔ'. —
Epigram on our holy Father Theodore.
Gift of the eternal Divinity and supreme King, Theodore, a name at once famous and sweet, for the deeds Of a prudent life: the gentle guardian of the fold, Pouring forth prayers unceasingly, and delivering Excellent precepts, he taught his Studites to sing Hymn-bearing songs in the divine rite: which is called The fortunate house, sacred to John the Forerunner, which He Whom Christ bestowed with grace more abundant than all to the holy ones has blessed.
SAINT THEODORE THE STUDITE. SERMON LXVIII. FOR THE FOURTH SUNDAY OF FASTING. ON SPIRITEDLY PASSING THROUGH THE HOLY FORTY DAYS, AND ON THE EXERCISE OF THE CALCAR SEQUENTEN.
Brothers and Fathers, the kindness of the Holy Spirit has led us B to this present day, healthy and having achieved not a few excellent deeds; it will also conduct us, I believe, to the life-giving and most illustrious Resurrection, having matured us with the most beautiful increments of our progress. For repeat, I pray, the memory of your past life, and consider the state that once existed, and into what it has now turned: for the mind, having once obtained the occasion of salvation, moving swiftly and secretly, having surpassed the summits of virtues, travels aloft to heaven. Thus we, sons, having returned to fruitfulness, with delays and impediments removed, have taken a step, proceeding on the right path, and we are others from those we were, having embraced modesty, and having seriously carried out our precepts, by no means having rightly lost what we sought. Indeed, I have felt joy, and I have triumphed in spirit, after your divine work and sacred study has grown, which you urge onward; it is clearly of those who are better, and if all this is not of the one running, nor of the one willing, as I might say apostolically, but of God who shows mercy, who both confirms the vanquished and equips the weak with strength. Truly, not content with those things which we have already produced, sons, let us, as if with a kind of youthful heat, strive higher, as if the brood of an eagle, our minds ever progressing toward renewal, and being strengthened; and let us consider that there is no limit to virtue and its excellent ascent until we have departed through death from the temporal to the eternal. Truly, when we are blessed, then we shall partition the lot of the blessed saints. Now, what praise and glory is there in this life to be passed? The Arbiter of all rejoices to behold you, and the holy and grateful ones are joyful, they applaud, and crown from heaven. For just as we who run in the stadium watch with bodily eyes, so does God, our whole C witness, and the communion of angels, and the commonwealth of the saints behold and explore us assiduously. So that now, brothers, we must run seriously, traversing this great stadium of the journey which carries from earth to heaven; the enemy is to be overcome and punished, he who at the same time attempts to engage, and is to be driven off from afar with a certain aroused spirit. He is, to be sure, timid, contemptible, and weak; therefore the brother of God, James, cries out: Resist the devil, and he will flee from you; draw near to God, and he will draw near to you. Nor indeed let us be carried backward, which is by no means the sign of those running keenly, nor let us grow lukewarm, since that is not the indication of those striving to win, but rather, naked from worldly things and from our own will, looking upward as if into the heavens, let us carry out our course, intending to say ourselves with Paul: I have fought the good fight, I have finished my course, I have kept the faith: as to the rest, there is laid up for me a crown of justice. Truly, some will shine before God in one thing, and others in another, like the sun; we, wearing the apostolic habit, will be found around the company of the apostles, sons, as I think, but let it be a time for exultation and rejoicing, and for the spirit to triumph utterly. And let that mind be blessed, which satiety does not seize, of divine study and the desire for future things and the rejection of present things. You, indeed, when you shall enjoy those goods, then remember the worthlessness of my words, how I have loved you, how I have sought help from you in the Lord, how I have urged you to provide divine glory through Christ Jesus our Lord, to whom be praise and empire now and always and unto all eternity. Amen.