Catecheses of St.

Theodore the Studite to his Monks

INTRODUCTION
There is some confusion as to when the post-paschal instructions were given. The Greek text of the Small Catecheses by Skrettas, based on Auvrays edition, gives no indication of dates for numbers 1-6; the list in the introduction to the Migne edition gives this one as In Dominica Sancti Thomae, sive prima post Pascha, but the Latin heading of the sermon itself has simply Post Pascha, and for number 5 In Octavam Paschae, though the Greek list gives this as for the Wednesday of Mid-Pentecost. It should be remembered that St Theodore and his monks were in exile in the Propontis at this time. This perhaps explains a number of allusions to shipping and metaphors taken from it in these Instructions. He appears to have some difficulty in keeping the community together. He refers to the problem again in no. 103, where he says he has to keeping mentioning it.

CATECHESIS 2
That we must always die the chosen death, and on good order. Brethren and Fathers, Pascha is gone by and the feast has been completed; but rejoicing and feasting, should we wish, have by no means gone by, for we are always allowed to rejoice and feast spiritually, in accordance with the saying of Scripture, Rejoice in the Lord always, and again I will say: Rejoice! [Phil. 4:4.] But how shall this be? If we always keep fresh the memory of the sufferings of our Saviour Christ; that the Lord of glory was crucified for our sake, that he was buried and that he was raised on the third day, raising us with himself and giving us life with himself, so that being alive we may no longer live for ourselves, but for him who died and was raised for our sake, [2 Cor. 5:15.] so that we can confidently say with the Apostle, I

live, but no longer I; Christ lives in me. What I now live in the flesh, I live in the faith of the Son of God who loved me and who handed himself over for me.[ Gal. 2:20.] This is the sum of the mystery: to be corpses to the world but alive to God. And so after Pascha we must be watchful and awake, pray and be stirred to compunction, weep and be illumined, always bearing in our bodies the death of the Lord Jesus, [2 Cor. 4:10.] dying each day by choice, always journeying from the body and dwelling with the Lord through leaving the thoughts of the flesh. Do not say, It is not Lent now . It is always Lent for the watchful. Do not say, I have spent hours in ascetic activity and it is necessary to rest. There is no rest here. Do not say, I have grown old in virtue and I am not afraid. There is always fear of reversal; and Satan in one instant has cast into the deep of sin many who had grown old in virtue. So let the one who thinks they stand beware lest they fall, [1 Cor. 10:12.] and the one who thinks they have been guarded see to it that they are not off their guard. So let there be guard and attention and moderation with regard to sleep, to food, to drink and to whatever else, so that the body may be kept under control and brought into servitude, [Cf. 1 Cor. 9:27.] lest, like a colt in fine condition which takes the bit between its teeth [St Theodore is thinking of the myth of the Charioteer in the Phaedrus, where this precise phrase occurs [254D], it push us down the precipice of sin. I ordered you in a previous instruction not to go off on your own and live by yourselves in more inaccessible places [St Theodore refers to this problem again in number 103, where he says he has to keep referring to it.]. Yet again some of you are doing just that. What do you want? That I should come to you with a rod, or with love and a spirit of gentleness?[ 1 Cor. 4:21.] In short, I spoke and I was not listened to; in short, you clearly saw your brother disciplined for this very thing and you were not restrained. Take care that none of you falls into a similar sort of disobedience. These instructions are not given to no purpose or vainly. Because God is not a God of disorder but of peace, as in all the churches of the Saints.[ 1 Cor. 14:33.] And so let everything be done fittingly and in order, [1 Cor. 14:40.] so that in all things the Lord may be glorified in you. Those of you, brethren, who come alongside [The metaphor is of a ship coming to harbour.] here and there take care for yourselves where and how you settle and dwell. Do not be like dissolute people, but like ones bound by the spirit; not like ones

without supervision, but like ones under the supervision of the Lord, who oversees your every movement and action; not ones being driven randomly here and there, but remaining in stillness in your cells, attending to your manual work, your prayers and psalmody; not amassing treasure for yourselves from love of money, but content with what you have now. For he himself said, I will not abandon you, I will not desert you, so that we may say confidently, The Lord is my helper, and I shall not fear what man will do to me. Remember your brethren, and keeping before you the outcome of their lives imitate their faith. [Hebrews
13:5-7. St Theodore has freely adapted verse 7, which in the original refers to leaders rather than brothers.]

Such was the blessed Dometianos, whom we have praised and whose memorial is with the Saints. How great the business he achieved, how great the life he accomplished by few toils and struggles, inheriting eternal glory, a man of no worth in human terms, but since he chose virtue and loved God, God exalted him, in accordance with what is written, Because I will glorify those who glorify me, and the one who despises me will be dishonoured [1 Kingd. 2:30.]. It is right to rejoice and be glad in such brothers; but it is of no use unless we also make our own contribution. If we contribute as best we can, we too will have a portion with the Saints in Christ Jesus our Lord, to whom be the glory and the might with the Father and the holy Spirit now and for ever, and to the ages of ages. Amen.

CATECHESIS 4
On taking care for ourselves and fleeing sins destructive places and ways. [Given on the Sunday of the Paralysed Man]
Brethren and fathers, after the feast the season invites us once again to talk with you and to return to the usual instruction. And we have come with enthusiasm knowing that we are appointed for this, and woe to us if we do not talk with you as much as possible. So, what is there to say in the present circumstances? That each of you, like a merchant, having amassed spiritual wealth for himself during holy Lent, has reached holy Pascha like a harbour, laden with many excellent stocks of virtue, namely: fasting, vigil, prayer, hard work

and all the other exertions of holiness. For a physical harbour is not like a harbour of the mind. When someone comes to anchor in the former, they ease off and have no worries about the storms and dangers of the sea. In the latter on the contrary, the passions become more ferocious with the relaxation of the flesh, and the spirits of wickedness join in the assault like storms: the spirit of fornication, the spirit of gluttony, the spirit of avarice, the spirit of despondency, the spirit of dejection, the spirit of pride. The fear is that we may be sunk in harbour. David once looked unguardedly on Urias wife, and readers know what he suffered. Jacob ate and was filled, says Scripture, and the beloved kicked [Deut 32,15]. Someone touched without meaning to and they were enflamed to lust and gave birth to iniquity. Take care, you who are listening to this. Flee the destructive places and ways of sin. Govern your sight, hearing, smell, taste and touch, your food, drink and sleep, that you may keep from being overwhelmed by the tempest of the passions. This is worth remembering: someone who sails across the physical sea is subject to storms and tempests without their wanting it, while someone who crosses the water of the mind is lord of tempest and of calm. For if they manfully shake off unseemly thoughts, they are filled with calm, having the Holy Spirit as the companion of their voyage, as it is related of Saint Arsenios. But one whose senses are unbridled and who lets in desires like streams, stirs up a most dreadful storm for themselves. Unless the person does not swiftly smooth out their tempestuous thoughts, will end by repeating those miserable words, I entered the depths of the sea, and a tempest drowned me [Psalm 68,3]. Therefore let reason be in control, and let the better not be dragged down by the worse, but let the spirit be master and act for the better. Or dont you know what sin produces? Didnt it introduce death into the world? Didnt it destroy the earth? Hasnt it filled the inhabited world with graveyards and tombs from the beginning of time until now? For humanity was incorrupt before the fall and none of the things I have mentioned would have started if the first-formed had steadfastly observed the commandment that had been given. Sin is the cause of the everlasting punishments, the fuel of the unquenchable fire of Gehenna, the food of the undying worm; sin that has made humanity, that was in honour, be compared to the unreasoning beasts [Cf. Psalm 48,13.21].

And so, because sin is like all this, destructive and deadly, we must flee from it, brethren, with all our might, and choose virtue, which makes humans angels, raises them from death, resists the demons, overcomes the rulers of this age, and finally betroths them to the kingdom of heaven. May we all reach it too by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father and the holy Spirit belong glory, might and honour, now and for ever, and the ages of ages. Amen.

INTRODUCTION
There is some confusion over the numbering of this instruction. The list in Migne gives it as number 5 and assigns it to the Wednesday of Mid-Pentecost, but in the text it is given as number 6 and described as Ante Mesopentecosten. In the text the feast is said to be at the doors, which would suggest that the sermon was given before the day itself. This Instruction contains a number of words that are not attested in the standard lexica, but their meaning is clear, except for the second verb in the allusion to Acts 1,3-4, where the commentators are divided between meet with, gather and eat. Most English versions of the New Testament give the former, but St John Chrysostom and St Jerome, who has conuescens, prefer the second.

CATECHESIS 6
That one must give off a sweet fragrance through acquiring the virtues. Brethren and fathers, at Christs resurrection creation too, putting away its winter gloom, like a deadness puts out fresh shoots and as it were comes to life again. And yes, we see the earth wearing green, the plants flourishing, the animals skipping around [an unattested word], the sea tamed and everything being changed for the better. But I must explain why I have said this. If inanimate and irrational creatures are made radiant and lovely by the resplendent resurrection, how much more ought we, who have been honoured with reason and the image of God, make ourselves bright by our life and give off sweet fragrance by the spirit. For one who strives after

virtue is truly the sweet fragrance of Christ, and the Apostle bears witness to this when he says, For we are the sweet fragrance of Christ for God among those who are being saved and those who are perishing, for the latter a scent of death leading to death, for the former an scent of life leading to life [2 Cor. 2,15-16]. And it is possible to say this as well. Before his transgression, Adam too was a sweet fragrance for God, made bright by immortality and incorruption and engrossed in heavenly contemplation. And therefore, like a fragrant meadow filled with flowers, appropriately he dwelt in Paradise, giving off the virtues. The patriarch Isaac also, when he smelt a sweet aroma on his son Jacob, said, See, the scent of my son is like the scent of a fertile field that the Lord has blessed [Gen. 27,27], that is to say the scent that has been received spiritually. So then, my brothers, let us give off a sweet spiritual fragrance, a perfume that each one produces [unattested] for themselves by a blending of the virtues, as a truly master perfumer. This perfume is blessed. This perfume is sweet to God. This perfume attracts angels, but repels demons. With this perfume women ran behind Jesus, as it says in the Song of Songs [1,4 LXX]. With this perfume too let us also run as we celebrate with sincerity the holy Mid-Pentecost, which is at the doors, since it is written, When it was already the mid-point of the feast, Jesus went up to the Temple and taught, and the Jews marvelled, saying, How does this man know letters, without having learnt? [John 7,14-15] But this was before the Passion, while now, after the Resurrection, he appears to and eats [Cf. Acts 1,3-4] with the holy Apostles, initiating them into greater and more ineffable mysteries, and O what inexpressible condescension! after the Resurrection he touched food, though his holy flesh had no need to. But nevertheless, so as to confirm his Resurrection, he ate and drank and let his side be handled. And to those who thought that he was a spirit he said, See my hands and feet, that it is I myself. Handle me and see, because a spirit does not have flesh and bones, as you see I have [Luke 24,39]. What do you say to that, enemy of Christ? If he has flesh and bones, does he not have the possibility of being portrayed in an image? So if the latter is impossible, so was the former. But he himself silently bears witness also to his being portrayed, for each of them confirms the other. But the iconoclasts, who think like the Manicheans, will pay the penalty of everlasting destruction [2 Thess. 1,9], as it is written. Let us

though, brethren, who believe with orthodox understanding that we both see and worship our Lord Jesus Christ in an image, display a way of life worthy of the faith, pure, blameless, guiltless, so as not to limp on either account, but well-pleasing on both we may attain the kingdom of heaven, in Christ Jesus our Lord, to whom be glory and might with the Father and the holy Spirit, now and for ever, and to the ages of ages. Amen.

INTRODUCTION
The feast seems to have fallen in the second half of May in the year that St Theodore gave this instruction, since he refers to the recent celebration of St Pachomius, whose feast falls on 15 May. The quotation from 1 Timothy 3,16 is one of the key quotations in the liturgical texts for the feast. All the texts in the New Testament speak of Christs being taken up, and this language has been preserved in the hymns of the Church. The Greek name of the feast means Assumption, not Ascension, which comes from the Latin name for the feast. Apart from the necessary change of person in the verb, the whole clause he descended into the lowest parts of the earth is the opening of the Irmos of the 6th Ode of St John of Damascuss Easter Canon, which St Theodore would have known.

CATECHESIS 7
On the Assumption of our Saviour Jesus Christ and on conducting ourselves in a manner pleasing to God. Brethren and fathers, a feast of feasts, the Assumption of our Saviour Jesus Christ, is at our doors, and a great and supernatural mystery; for our nature is being taken up beyond heaven, as it written: By grace you have been saved; and he has raised us up together and made us sit together in the heavenly places in Christ Jesus,[Ephesians 2,5-6] who is at the right hand of God, [Romans 8,34] far above every principality and authority and power and dominion, and every name that is named, not only in this age, but in that which to come. And he has put all things under his

feet, and gave him to be head over all things to the Church, which is his body, the fullness of him who fills all in all. [Ephesians 1,22-23] Do you see then to what height of glory human nature has been raised? Is it not from earth to heaven? Is it not from corruption to incorruption? How hard would not someone toil in order to become the intimate friend of a corruptible king here below? But we, although we were alienated and hostile in our intent by evil deeds, have not only been reconciled to God the Father, through our Lord Jesus Christ, but we have also soared aloft to sonship, and now our nature is worshipped in the heavens by every creature seen and unseen. Such is the mighty work of the ineffable love for mankind of our good God, and with this in mind the blest Apostle cried out: What is the hope of his calling, and what the wealth of the glory of his inheritance in the saints, and what the exceeding greatness of his power towards us who believe, according to the working of the might of his strength which he worked in Christ? {Ephesians 1,18-20] For what came to pass? He who is supremely good came to us through a virgin birth, he became a slave to the normal laws of nature, he ascended the cross, nailing to it the record against us, he descended to the lowest parts of the earth [Psalm 138,15] and abolished the pains of death and raised humanity with himself, finally he was taken up in glory {1 Timothy 3,18], manifesting himself for us to God the Father. These then briefly are the events of the holy feast. And as we contemplate them, brethren, and because we are the body of Christ, let us reverence the gift, let us preserve the nobility, let us not betray the grace, let us not make the members of Christ members of a harlot; [1 Corinthians 6,15] but let us sanctify ourselves in both thoughts and deeds, let us yet refrain from carnal desires that war against the soul,[1 Peter 2,11] maintaining good conduct in ourselves, peaceable, compliant, obedient, humble, reliable. And this is the blessed life: but pleasures and trifles, occasions of laughter and dissoluteness and all such inordinate behaviour should be left to the lovers of the flesh and to the lovers of life, who see and do not see and hear and do not hear, for their hearts are insensitive [Cf. Mark 8,17-18] and their ears blocked up so as not to distinguish good from bad, light from darkness, life from death, but so as to go towards the fire that is ready. For the desire of the flesh is fire, and yet they rush towards it unbridled; love of money is a pit, and yet deep embedded they do not cease to follow their self-chosen demon and to be entitled to be

called miserable rather than blessed, because despising what is truly good they embrace rather perishable corruption. But we, brethren, let us hold fast to the confession in which we stand, and let us boast in the hope of the glory of God, [Romans 5,2] let us keep to the discipline in which the saints disciplined themselves, as indeed did the blessed Pachomius, whom we recently celebrated. Let us see healthily, let us hear healthily, let us touch healthily, using all our members healthily, so that guided by the word and as servants of the word we may become inheritors of eternal life according to the promise, [Cf. 1 Timothy 4,8] in Christ Jesus our Lord, to whom be the glory and the might with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

INTRODUCTION
This Instruction is no. 14 of the Large Catechesis. The list in Migne is confused, since two instructions are numbered 7. The title of the one for the Sunday of the Blind Man is the same as this one, and the reference to spring suggests that it the one meant.

LARGE CATECHESIS 14
On freedom from affections and on self-mastery.
My brothers, fathers and children, talking to you and seeing you is for me comfort and consolation, while I am convinced that your reciprocal love and sight of me is the same also for you, since after God I have no one else, not father, not mother, not brothers, not relatives, not friends, apart from you my most dear members and children and brothers and fathers, not have you any except me, an unprofitable sinner. This affiliation is of the Holy Spirit. Flight from the world, alienation, the denial of parents and all fleshly connections1 have secured this union for us. Therefore this sacred fellowship is acknowledged to be one soul and one will for all. So then I rejoice each time I speak to you and address you, and am filled with zeal and am on fire for your love according to God and your salvation that your work as it progresses may progress, as it

increases, may increase, as it shines, may shine to my inexpressible joy. I beg you then, my children, now too stand steadfast and immovable from hope in God and by tearing apart the tangled wiles of the devil [ Cf. Eph. 6:11.] show yourselves to be above the passions as you trample down the pleasures and desires of the flesh and guard from every side your virginity and purity of soul and body. You realize that it is springtime when every animate nature is moved to reproduction. Let your sleep be in moderation, as I said to you before Easter, let your food be regulated as prescribed.2 It is good, says the Apostle, not to eat meat or to drink wine, or do anything that makes your brother stumble.[Rom. 14:21.] And I too, my brothers, say by way of advice, not as a regulation, for the sake of your precious souls, not to the sick but to those who are in good health, it is good not to drink wine, particularly for the younger ones, for through wine the passions are enflamed. We have in ourselves the tempest of the physical pleasures; why then do we add the waves of wine to it? Taste therefore and see that self-mastery in this regard is good. [Cf. Ps. 33:8.] For you will see yourself by abstinence from wine rising above thoughts, freed from fever of the soul, awake to the love of God and aroused for those things that are better and abound in salvation. One who abstains from wine is filled with the Holy Spirit; one who drinks water has drunk the streams of compunction. However, as you are able, act thus to preserve your bodily health or in proportion to your toil; for I have not issued an order, but I am giving you advice in the matter. And with regard to foods, my children, I have the same advice, to flee irrational surfeiting and wanton indulgence, from which come dissolute behaviour and the seeds of Sodom.3 But you are to act with regard to eating and drinking and everything else so as to rule and not be ruled by pleasures; so as to master and not be mastered by the flesh. And this is the best. This is the best formula for soul and body: for the better not be dominated by the worse. Be careful regarding journeys outside and worldly contacts not to bring disturbances to the brotherhood. And those of you who are assigned to the boats for going in and out and bringing in what is needed, do not associate with secular people, neither talk nor shout like them, but let your sailing4 be seemly, so that God may be glorified by it.

I learn that some people are going down to the gardens and asking the gardener for vegetables to eat and that when, because of the rule, they do not get any, they pick a fight with the gardener. This is utterly satanic and is to occur no longer, since those of you who behave thus will be subjected to punishments. Is what is put before you not sufficient? How are you going to make war on passion if you are defeated by a cabbage? You will become weaker than a feather if you do not fortify yourself by thought through self-mastery. In short people both do become and have become perfect from imperfect, very great from small, healthy from weak, men from boys, and we too at least have become and let us continue to become and let us not be slothful, let us not be sluggish. The Lord gives strength and might. [Cf Ps. 67:35.] Spreading his wings he received them and took them on his back. [Deut. 32:11.] Thus he loves to save us, thus he is near to those that call on him. [Ps. 144:18.] Thus then the Lord of glory will comfort your hearts and firmly establish your souls and tightly gird your loins, beloved children, for the battle line, for war with the adversary, for victory, for the routing of opponents, for glory, for his praise, for inheritance of the kingdom of heaven, for to him belongs glory, with the Father and his all-holy and life-giving Spirit, now and for ever, and to the ages of ages. Amen.

NOTES
I take the Greek here to be masculine, not neuter, and to refer to relatives.
2 1

The word is not in the lexica, but the meaning is clear. This remark of St Theodores may explain why the normal fast days were prescribed from Thomas Sunday onwards.

The adjective, sodomitikos, is not attested in the lexica. Here it is linked with asotia, which echoes the parable of the Prodigal Son. The elder brother in the parable asserts that his asotia includes squandering his money on harlots among other things. This suggests that the adjective also has sexual connotations. In view of St Theodores earlier remarks about spring this seems the most likely connotation of the word. unattested word.

4 Another

CATECHESIS 20
That we must preserve the beauty and untarnished loveliness of the soul, and about repentance. Brethren and fathers, since we have been counted worthy to celebrate the forefeast of the divine Transfiguration, from this then let us compose an instruction, discharging our duty in a few words. On the one hand, all the feasts of the Lord expound the mysteries of his sojourn in the flesh, such as that he was born, that he was baptized, that he was crucified, that he was buried, that he was raised on the third day, that he was taken up in glory; while the mystery of the Transfiguration hints at the restoration in the age to come. For in the same way that his face blazed like the sun, while his garments became white as light [Matt. 17,2], in the same way he will come from heaven like lightning, with power and great glory to judge the universe. And as Peter, James and John were with him on the holy mountain, so the elect will be with him in the kingdom of heaven, enjoying his ineffable manifestation as God and inexpressible joy. And who is adequate for all this? Who is worthy to attain that joy? Who else but one whose way of life is pure and undefiled? For since our God is pure, or rather the highest light, he comes to the pure, and as he has placed a pure soul in us, he will also ask it from us pure. For since it has been made according to Gods image and likeness, that is to say as a figure1 of the divine beauty, it has also shared in that beauty. And knowing this the poet speaks thus, Lord, by your will you granted power to my beauty [Psalm 29,8], that is to say to the beauty of the soul, lest, having turned away towards the ugly passions of sin and become disfigured, it fall from God and his divine rewards. Since therefore it is agreed that our soul should be like this, lovely and beautiful, and that we should give it back to God like a pledge on the last day, the day of resurrection, I beg and urge that we love this beauty and carefully guard this loveliness, not turning back to the fair things of the present age or to the beauties of flesh and blood. They are not beauties, but idols of beauty; they are rather corruption and change. And this we can learn from the end of things, for one who today is outstandingly beautiful and fair of face2 is tomorrow cast into a tomb, stinking and abhorrent. So there is nothing fair and loveable but exemplary virtue, which should be our

chief pursuit, my brothers. But if admittedly it frequently happens that the soul grows slack and is defiled by unseemly thoughts -- for who will boast that they have a pure heart? -- let it be quickly made clean again and brought back to its former condition, lest by delaying in evil it gives birth to death. And let no one ever say that they cannot be made clean again, stained as they are by many sins, when they listen to the One who said, Though your sins are like scarlet, I will make them white as snow. Though they are like crimson, I will make them white as wool [Isaias 1,18]. Do you see Gods ineffable love for humankind? Not only has he promised to purify, but to bring the one who repents to the pinnacle of loveliness. And examples are manifest. David was a prophet and, when he fell into the crime of adultery and murder, he did not give up, but after he had swiftly had recourse to repentance, he received the grace of prophecy once again. Manasse perverted Israel for fifty two years, but when he repented, he too found salvation. The prince of the Apostles, after his denial, by the medicine of tears took up again the burden of the apostolate. Mary of Egypt, to pass over the numberless others, had reached the uttermost limit of debauchery, but once she had come to a remarkable repentance, she attained the highest degree of virtue. So there is no excuse for claiming incapacity for someone who chooses to be saved, unless they are insensible or bent on death3. But we hear the words, Why would you die, house of Israel? [Ezekiel 18,31], and why do we choose everlasting death rather than immortal life that is set before us? Our good Master cries out each day, Come to me all you that toil and are heavy laden, and I will give you rest [Matthew 11,28]. And we are unwilling to get rid of the heavy load of our sins. The same Master cries, I am the light of the world. One who follows me will not walk in darkness, but will have the light of life [John 8,12]. But we turn to the opposite, proclaiming by our actions, We do not want to know your ways [Job 21,14]. All that remains is for us to hear, Walk by the light of your fire and the flame you have kindled [Isaias 50,11]. And Scripture says, Those who do such things will not inherit the kingdom of God [Galatians 5,21]. But God forbid that such things should be said of us. For you are may friends, says the Lord, if you do all that I command you [John 15,14]. So then, let us do all that we have been commanded, that we may be worthy to be called friends, to inherit the kingdom of heaven, in Christ our Lord,

to whom be glory and might, with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen. NOTES
1. The Greek word is agalma, which is the usual word for a statue. It is however used occasionally by the Fathers to refer to the image of God in human beings. 2. This word is unattested in the lexica. 3. This word is unattested in the lexica.

INTRODUCTORY NOTE
As the opening quotation from the Gospel of the day makes clear, this Instruction was intended for the first day of the new ecclesiastical year, the beginning of the Indiction on 1 September. The beginning of the second paragraph contains a quotation from the Anaphora of St John Chrysostom.

CATECHESIS 24
Of the surpassing gift of God, of love for him and hatred of the devil, and of humility. It was spoken at the beginning of the year. Brethren and fathers, the beginning of the year has already come, on which the Good Tidings are read in these words,The Spirit of the Lord is upon me, because he has anointed me, he has sent me to bring good tidings to the poor, to heal the broken hearted, to proclaim forgiveness to captives and sight to the blind, to send the oppressed away with forgiveness, to announce a year acceptable to the Lord [Luke 4:18-19, Isa. 61:1-2, 58:6]. Since then the only-begotten Son of God has been sent from the Father as propitiation for the world, may we, the blind, see again, we captives be freed, we oppressed be forgiven. Who is blind? One short-sighted through attachment to the passions. Who is captive? One led away by unseemly thoughts. Who is oppressed? One broken by sins. The Lord heals them; for he is a physician of souls as well as bodies. And he was not only present in bodily form to those at that time, but he is also present now, invisibly, with the same good

tidings, taking away the sin of the world, and healing every disease and every weakness [John 1:29, Matt. 9:35]. Let no one then remain unenlightened and unhealed, but let them draw near with faith and they will receive blessing from the Lord, and mercy from God their Saviour [Ps. 23:5]. Oh, what ineffable love for humankind! He brought us from nonexistence into existence; when we had fallen, he raised us up again; he has granted us a third grace: monastic completeness; and though we are still sinning, he does not therefore turn away, but he draws near and consoles us when we are afflicted, encourages us when we are sorrowing, massages us when we are running, strengthens us when enfeebled and heals us when wounded; and when we are about to fall into pit of Hell itself, he goes ahead and snatches us from dangers in his love for humankind; so that it would be appropriate for each of us to say, If the Lord had not helped me, my soul had almost dwelt in Hell [Ps.93:17]. And I was thrust down and overthrown so as to fall, and the Lord came to my assistance [Ps. 117:13]. And each one knows the temptations into which they have fallen, and how they have at once found the good God to be their helper in their afflictions. In addition he who is supremely good nourishes us when we hunger, with regard to our bodies with the fruits that the earth bears year by year; with regard to the soul with the most pure Mysteries, as he longs for us more than a mother or a nurse and embraces us with affection. For a mother nourishes her child with milk for a time, while he our true master and father gives his own body and blood as food and drink, and this permanently. Oh, what unfathomable goodness! And oh, what an incomparable gift! How then can we fail to love him? How fail to cherish him? How fail to cling to him unceasingly? So that if we were not so disposed, heaven would instantly cry out against us, earth would groan, the very stones would condemn our utter insensibility. So that this may not happen, let us hold fast to love of him, hating and rightly turning away from the devil. For as our benefactor is loved and cherished in proportion to his benefactions, so the wicked one should be hated and rejected for his ways in equal proportion. For he is the destroyer of our life. In the words of the Master, he is a murderer from the beginning [John 8:44]. He is the one who has divided our race into ten thousand opinions, wounding it with many darts of

sin and seeking to swallow down the inhabited world. If we do not hate him, there will be no escaping the punishment that will be meted out to us, because we joined to our foe and murderer. But, my brothers, let us fly from him! Let us fly most certainly. What is flight? The avoidance of wicked actions and thoughts, and also affinity with God, the assumption of good works. And so let us chose the good with all humility and meekness and modesty serving the Lord, knowing that every achievement that is not guarded by humility is worthless. So let those of us whose ideas are puffed up humble ourselves beneath the mighty hand of God [1 Peter 5:6], lest we run in vain; but let all of us, doing well, press forward, pursue, run on, that we may attain, that we may inherit the kingdom of heaven, in Christ Jesus, our Lord, to whom be glory and might, with the Father and the Holy Spirit, now and ever and to the ages of ages. Amen.

CATECHESIS 32
On the Nativity of the Saviour and the vigorous pursuit of our ascetic life. Brethren and Fathers, already the Manifestation of God is near and the day of joy is at the doors; for it is a great joy, such as has not been since time began, that the Son of God has come to us, not through riddles and symbols, as he appeared of old to the fathers, but by coming to live with us and manifesting himself in his own person through his birth from a Virgin. There has been nothing more blest than this in generations of generations, nothing more wonderful among all the wonders that God has done since time began. For this reason Angels are proclaiming the good tidings of the mystery and a star revealing that the heavenly has been brought to birth on earth; for this reason Shepherds are running to see the salvation that has been proclaimed, and Magi are bringing gifts fit for a king; for this reason a new song is being sung for new events, because God, who is glorified in the highest, has appeared as peace on earth. And the Apostle bears witness when he says, For he is our peace, who has made both one, breaking down the middle wall of partition, the hostility between us, in his flesh. He has abolished the law with its

commandments and ordinances, that he might create in himself one new humanity in place of two, thus making peace, and might reconcile both to God in one body through the Cross, thus putting to death that hostility through it. This is what the prophets and the just since time began desired to see, but did not see except through faith; while we have both seen and our hands have touched, as it is written, concerning the Word of life, and this life has been revealed, and we have received sonship. But what shall we give in return for all that the Lord has given to us? Already holy David anticipated and cried out the answer. I shall take the cup of salvation and call on the name of the Lord. So then let us rejoice, brethren, because we have been granted to give the Lord a return for all that he has given us. And what is this return? The cross-bearing way of life that we have taken on, and the confession in which we stand and we boast in our hope of the glory of God. And this is confessedly a witness. Meanwhile it is not for us to feast for just one day, but throughout our life; just as those who are governed by the flesh and in thrall to the passions are unable to feast, even if they seem to feast, nor are they at liberty, for they are slaves of the passions sold under sin. Indeed it is written, Everyone who sins is a slave of sin; but the slave does not abide in the house for ever. The son abides for ever. Since then we too have been granted to have been called sons according to grace, we remain in the house for ever, if we hold firm the beginning of our undertaking to the end. And so, empowered by the Holy Spirit, let us still hold to our monastic state, and let us consider how to provoke one another to love and good deeds, to obedience, to humility, to meekness, and let us be eager for everything which is of the best, not weakening in our resolve, but straining ever more and more, and the more so as we see the day drawing near. For the great and manifest day of the Lord is drawing near, on which the judge of all will be revealed and will appear in the glory in which he appeared to the Apostles at his divine Transfiguration, as he brings and judges every creature and rewards each according to its work. But may it be given to us too, with all the saints, to see him looking upon us with a kindly face and taking us into the kingdom of heaven, by the grace and pity and love for mankind of our Lord Jesus Christ, to whom are due glory, honour and worship with the Father and the Holy Spirit, now and always and to the ages of ages. Amen.

CATECHESIS 40
That we should conduct ourselves in newness of life, just as we promised through the holy Schema. [1] Brethren and Fathers, just as the hungry long to eat and the thirsty to drink, so we should be enthusiastic to listen to the word of God. For by listening we gain the greatest benefits. If we are slothful, we put away sloth; if we are eager, we become even more eager; and from both the outcome is good. What then is the present word? For, says Scripture, this is how God loved the world: he gave his only Son, so that everyone who believes in him may not perish but have eternal life [2]. Nor did he simply give him, but even to death, death on a cross [3]. How? We were enslaved to the devil through Adam's transgression, we were under the reign of death, sold under sin [4], guilty and captive, subject to corruption. Therefore the only Son of God came, giving himself as a ransom for all. He not only delivered us from death's possession, but also, having washed us from our sins by his own blood, he made us a kingdom (of heaven) and priests to his God and Father. [5] Have you seen the mighty love of his strength? Have you seen the measureless mercy of his love for humanity? How unsearchable are his mercies and inscrutable his acts of compassion [6], which he has poured out on us through Jesus Christ our Saviour! [7] What may we, poor wretches, say to all this? What may we think? Shall we willingly return to sin? Shall we long for dishonour? Shall we choose corruption and condemnation? By no means, says the Apostle, we have died to sin, how shall we continue to live in it? Or are you ignorant that as many of us as were baptized into Christ were baptized into his death. We were buried then with him through baptism to death, so that, just as Christ was raised from the dead through the glory of the Father, we too might walk in newness of life. [8] So, brothers, let us walk in newness of life, just as we promised when we took the habit. Let us conduct ourselves with righteousness and holiness, as befits saints [9] with peace and harmony, with reverence and piety, with holiness and dispassion, not being led away in ignorance by our former [10] deceits, but fleeing our former notions like fire and standing fast on the rock of our faith. This is newness. And what is 'oldness'? Indulgence, by which Adam our forefather was caught and became an outcast from Paradise and underwent a life of much grief. Envy, by which Cain was inflamed and murdered his brother Abel because his gifts were preferred, and as a result he passed his whole life in fear and groaning. From these

two sins ten thousand evils surfaced in the world. Because of these the Flood utterly wiped out all the high ground of the earth. Because of these Sodom and Gomorra were reduced to ashes by fire and brimstone as a warning to the impious. Do you see what sin has brought about and the desire of the eyes and pride in one's way of life. [11] But nevertheless, as has been said before, we have been called by God's mercy, we have gained freedom, we have run to be adopted as sons. Let us then stand with the freedom with which Christ has freed us, and let us be guarded by the glory with which Christ has glorified us, spitting on everything that belongs to empty vanity, reckoning them all secondary for the sake Christ: dishonour as honour, affliction as joy, blows as pleasures, persecution as happiness, death as life, just as our holy fathers and brothers, whose names are in the book of life, [12] whom we have remembered today, chose to do. For if we too live like this, we shall appear here like beacons in the world, holding on to the word of life, [13] while in the age to come we shall inherit the kingdom of heaven in Christ Jesus our Lord, to whom be glory and might with the Father and the Holy Spirit, now and ever , and to the ages of ages.

[1] The manuscripts give no particular date for this Instruction, but its place, between Theophany and Lent, and the reference in the last paragraph to 'our holy fathers and brothers, who have been commemorated by us today' strongly suggest that it was given on the Saturday before Cheese Sunday. The references to Adam and his banishment from Paradise, the theme of the next day's services, support this. [2] John 3:16 [3] Phil. 2:8. [4] Cf. Romans 7:14, which is alluded to in the Anaphora of St Basil in a similar context in the first person plural. It may be that St Theodore has the Anaphora in mind here, rather than Romans. [5] Apocalypse 1:5-6. St Theodore is probably quoting from memory The word 'heaven' is not in the text of the Apocalypse. The standard Byzantine text has 'kings', rather than 'kingdom', which is the accepted reading in modern critical editions. It is also that underlying the Vulgate's 'regnum'. The Latin in Migne does not include the word. [6] Cf. Romans 11:33. [7] Titus 3:6.

[8] Romans 6:2-4. [9] Ephesians 5:3. [10] 1 Peter 1:14. St Theodore replaces 'desires' by 'deceits'. [11] 1 John 2:16. The Greek bios is not easy to translate here. Some translators go so far as to put 'riches'. Perhaps 'style of life', 'standard of living'. [12] Philippians 4;3. [13] Philippians 2:15-16.

CATECHESIS 49
On self-mastery and our present confession. On Friday of Meat Week [1]
Brethren and fathers, most people call the present days feasts, because of they get drunk and debauched during them, not understanding that these days demand abstinence from meat, not indulgence in drunkenness and intoxication. That is proper to a pagan feast; it is the business of Christians to exercise self-control and not to satisfy the desires of the flesh, [2] as the Apostle teaches. Nevertheless evil has progressed into law and leads the world as it wishes. But let us, brethren, flee intemperance even in partaking of things that are permitted, for we know that intemperance is the mother of sin. For our forefather Adam, as long as he abstained from the forbidden food in Paradise, rejoiced and was made glad by divine visions and filled with divine revelations; but when he acted intemperately and partook of the tree of disobedience, he was at once exiled from the delight of Paradise and intemperance for him became the begetter of death. So too the inhabitants of Sodom behaved wantonly with food in abundance, [3] and drew down upon themselves the anger of God and were overwhelmed with fire and brimstone. So too Esau the hated, entrapped by gluttonous eyes, exchanged his birth right for a meal. [4] But the people of God sat down to eat and drink, and arose to play. [5] These are the sort of things that are going on during these days; for revels and inebriation, shouting and demonic leapings require not only the day but most of the night as well. So intemperance is an evil, and through it death

entered the world. But we should give thanks to God, brethren loved by the Lord, because he has rescued us from such empty behaviour and transferred us to this blessed life, in which there is not intemperance, but moderation; not drunkenness, but vigilance; not disturbance, but peace; not hubbub, but tranquillity; not abuse, but thanksgiving; not wantonness, but purity, holiness and temperance. From this it was that our inspired fathers sprang up, [6] who with God trampled down the passions, expelled demons, rivalled angels, performed signs from God, attained heavenly glory, were a cause of wonder in the world. One of them was the blessed Antony, whose life we have been reading; and we have learnt how God magnified him in this world under heaven, so that the kings of the earth thought it important to write to him and to hear from him a written voice. And so we too, humble wretches, follow their way of life; and that we imitate it our monastic profession bears witness, our denial of the world, estrangement from fatherland, race, friends and intimates, our subjection, our obedience, this present confession, for which we have also been persecuted. Accordingly, let us rejoice and congratulate one another that we have been given these gifts of grace by God, and that we are leading a spiritual life, in which it is always open to us to keep festival every day, should we so wish, and to rejoice with unlimited [7] joy. Therefore I beg you, let us hold mightily to our ascetic practice and this confession, for a word has gone out that the Mighty [8] is keeping an eye on our affairs and doubtless a royal official will suddenly arrive. [9] But dont be scared at what has been said. If God is on our side, who is against us? [10] And if he helped us in the past, how would he not help in the future? Only let us stand nobly, only let us attend [11] without faltering, and he himself will give power to all who lead to the end a life that is well-pleasing to him to gain the kingdom of heaven in Christ Jesus our Lord, to whom be the glory and the power with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

[1] This Instruction is suggested for the Sunday of the Prodigal Son by the current Slavonic Triodion from Moscow, which only gives Catecheses for the Sundays of these weeks. [2] Rom. 13:14.

[3] Ezekiel 16.49. [4] Cf. Genesis 25:29-34 and Mal. 1: Esau I hate. [5] Exod. 32:6. [6] The verb anatello means to rise up, sometimes of the sun, at others of plants, and is used metaphorically of people with either image understood. In this passage the idea of plants is the one of which St Theodore is thinking. [7] This adjective, amuretos, is not in the lexica. The Greek editor suggests, incorruptible, unending, though he gives no reasons. [8] That is to say the Emperor. St Theodore plays on the words mightily, krataios, and mighty, kraton. [9] This echoes the troparion from the Midnight Office, The Judge will come suddenly and the deeds of each will be laid bare. St Theodore implies that it is not only the just Judge who arrives suddenly. [10] Romans 8:31. [11] St Theodore in these two clauses deliberately echoes the deacons invitation at the beginning of the anaphora. Hence my somewhat unidiomatic translation of prosechomen. The present subjunctive of continuous action here contrasts neatly with the aorist of immediate action in the Liturgy.

CATECHESIS 50
On the great and manifest day of our Lord Jesus Christ. It was spoken on Meat Sunday. Brethren and fathers, it is a universal law on this day for those who live in the world to stop eating meat and one may see among them great competition in meat-eating and wine-bibbing, and even spectacles of outrageous pastimes which it is shameful to speak about. It is necessary to participate with moderation and to give thanks to the Lord for what we have and to make worthy preparation for the banquet before us; while they possessed by the wiles of the devil do the opposite, demonstrating that they have accepted one rather than the other. Why have I mentioned these things? So that we humble monks may not direct our thoughts in that direction, nor desire their desire, which is not worthy of desire, but rather of misery; let us rather turn to consider the Gospel we are

going to listen to, thinking, while the canon is being chanted, about the great and manifest day of the coming of our Lord Jesus Christ, when the judge will stand the sheep on his right but the goats on his left. And to those on the right he will utter that blessed and most longed for invitation, Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; while to those on the left he will utter that most unwelcome and piteous sentence, Depart from me, accursed, into the everlasting fire that was prepared for the devil and his angels. These words are full of dread, fear and alarm; they should make us, and them, as we reflect fall down and weep and make God merciful to us, before he has come to test those who listen. But although they are thus, let us, I beg, hear and heed the message of the Gospel, striving keenly to serve the Lord with fear and trembling, removing all wickedness from the soul, introducing instead all knowledge of good works, compassionate pity, goodness, humility, meekness, longsuffering, and whatever else is good and estimable, that when we have led lives worthy of the Gospel of Christ we may become heirs of the kingdom of heaven, in Christ Jesus our Lord, to whom belong glory and might with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

CATECHESIS 51
On being confident and courageous in the present persecution. Given on Wednesday of Cheese Week. Brethren and fathers, the question for us to discuss to-day should be self-mastery, because the holy Lent is at our doors. However the common talk does not allow us to do this, as our thought and our talk is preoccupied with something else. For I have already told you in the previous instruction that the Emperor is commanding things against us, and now, so they say, is making threats against us through Nikomedes. If we were to meet them in a manner fitting God, he would not endure at all, but do what occurred to him. What more is to be said then? That to be persecuted again is to be crowned again; and that where sufferings are multiplied, there too the consolations of the Holy Spirit are multiplied; for the Apostle says, For just as the sufferings of Christ are abundant for us, so also our consolation is abundant through Christ. If we are being afflicted, it is for your consolation and salvation which you experience when you patiently endure the same sufferings that we are also suffering, and our hope for you

is sure; if we are being consoled, it is for your consolation and salvation, for we know that as you share in our sufferings, so also you share in our consolation. See how by these words he showed that we are partakers with one another in sufferings and in consolations, as being one body and one spirit, as we have also been called in one hope of our calling. So then, brethren, let us not fall, let us not lose heart, but let us all stand together, as good soldiers of Christ, bearing our arms, not physical ones, but ones empowered by God, for the destruction of strongholds, that is to say: prudence, courage, temperance and justice; and with them fulfilling that which was said by God, When they persecute you in one city, flee to another. And as we depart there, let us not worry what we shall eat, or what we shall drink, or how we shall be clothed. For he himself has said, I shall not leave you, or desert you. So that there too he would be opening a door for us and helping us in all ways. Do we not rejoice then, having such promises? Are we not leaping for joy that we are the Lord's disciples. Thus they persecuted the holy apostles also, to whom the Lord said, Blessed are you, when they revile you and persecute you and say all manner of evil against you falsely for my sake; rejoice and leap for joy on that day. So the present situation is one for joy and gladness; for it is for us the cause of inexpressible joy and eternal life and the kingdom which has no end. Do not go into the way of the nations, he says, and do not enter a city of the Samaritans. This is to be understood of the heretics; then let us not enter their churches, nor their houses; but where the son of peace is, the seed of true religion, there let us stay, and there let us pass our time, as in times past. Let us guard ourselves from those who counterfeit the truth, from those who call themselves guides and are not guides, but deceivers who both deceive and are deceived, mislead and are misled, whose condemnation is deserved. Let us guard the faith unswerving and our way of life intact, not maltreating the one by the other, but being safe and perfect on either hand. The subject of the confession is about the incarnation of our Lord Jesus Christ. Therefore one who does not confess that our Lord Jesus Christ is portrayed in picture is one who does not confess that he appeared in flesh; for it is the same to appear in flesh and to be portrayed in picture. One who does not worship his holy image, does not worship the Lord; for the prototype is revealed and worshipped in the image, and the image in the prototype of each person that is depicted. And if the Iconoclasts say that they worship, they lie; for they profess, he says, to know God, but by their deeds they deny him. We then worship Christ and his image, we worship the Mother of God and her image, the

saints and their images. And this is the apostolic teaching, which we have received from our holy fathers; and this is the deposit which I entrust to you to guard unharmed and unperverted. For the rest pray for our humble selves, that on opening our mouth the Lord may give us utterance, to answer according to reason; and that we may not be ashamed of our expectation and that we may without condemnation accomplish with you the contest now proposed and that we may all reach the kingdom of heaven, in Christ Jesus our Lord, to whom be glory and might, with the Father and the Holy Spirit, now and always and to the ages of ages. Amen.

CATECHESIS 52
On self-mastery and prayer; spoken on the Friday of Cheese Week. Brethren and fathers, I often call your way of life blessed, not by way of flattery but truth; nor do I wish to call those in the world unhappy, but I aim to make you more fervent. Since too you know the sort of things that take place in the world, drinking bouts and drunkenness, revels and intoxication, shouts and caperings, and all the other things, whose condemnation is deserved, as it is written, which are the results of the activity of the evil one. But our manner of life is not like this. But what is it? Night and day we praise the Lord according to the legislation which has been handed down to us by our holy fathers. Psalmody succeeds psalmody, reading reading, prayer prayer. Government of thoughts in accord with the mind, in the heart meditation of divine words, timely stillness, fitting speech. We serve one another, we keep close to one another, everything is ordered with stability and measure, and if there is need for some bodily consolation at the feast, that is not discordant; for hear what the Lord says to Judas, What you are doing, do quickly. Not one of those at table knew why he said this to him. For some thought that, because Judas held the purse, Jesus was telling him, Buy what we need for the feast, or that he should give something to the poor. Do you see that among them the consideration both of the feast and of the poor was a matter for concern? Which we also, lowly as we are, as you see, try to achieve. But blessed is God, who has granted us to be admitted to such a way of life, not because of any works of justice that we have done, for we have done nothing good upon earth, but according to his mercy the call is freely given. So then each one of us is a debtor, to say always with a contrite heart, Who am I, O Lord, my Lord, and what the house of my

father, that you have loved me? And such is ours; while rarely are such things found in the world. Because day succeeds night with the care of this age, the deception of wealth, with the other concerns, so that a person is unable to draw breath. People bring trouble on each other, they wrangle with one another, Adultery and theft and cursing and lying have been poured out upon the earth, to speak like the Prophet, and all those other things which it is not easy to detail. With all this in mind the blessed Chrysostom has already said, The majority of the world is hardly to be saved. It is a fearful word, but nevertheless it is true. For this reason one must grieve and be sad for one who is truly conscious that he is under this sentence. For are we not all one anothers brothers? Are we not of one blood? Are we not of the same dust? Is not someone who sees a beast of burden being carried over a precipice seized with pity? How much more then for brothers and fellow believers. Hence the blessed Apostle wept for the enemies of the Cross of Christ, praying with unremitting grief of heart. Hence the Prophet Jeremy lamented over Israel and left behind various lamentations in writing. Hence the great Moses cried to God, If you will forgive them their sin, forgive; if not, wipe me out of your book of life. And indeed each of the saints had the same sympathy and made entreaty for the others. Should not we then, if want to walk in their footsteps, not simply have in view what concerns ourselves, but also pray on behalf of the world, having mercy and pity for those who are living in the distraction of life, those who are in the grip of heresies, those who have been led away into error, those in the darkness of paganism, in brief all mankind, according to what we have been commanded by the Apostle to make supplications and prayers. For thus we shall profit ourselves before the rest, being filled with compunction and cleansed of passionate habits; and delivered from which may we be granted to reach eternal life in Christ Jesus our Lord, to whom be glory and might, with the Father and the Holy Spirit, now and always and to the ages of ages. Amen.

CATECHESIS 53
On fasting; and that the true fast of the obedient and the subject is the cutting off of ones will. Given on Cheese Sunday. Brethren and Fathers, our good God who gives us life and brings us from year to year, has brought us also with love for mankind to this

present time of fasting, in which each of the eager, as their choice directs, enters the contest; one devoting himself to self-mastery, eating only every two or three days, another to vigil, keeping vigil for so long or so long, another spending even longer in prostrations, and others in other ascetic actions. Quite simply during these holy days it is possible to see great zeal and attention. But the true subject behaves with obedience not at any particular time, but keeps up the struggle always. What is the struggle? Not to walk according to ones own will, but to let oneself be ruled by the disposition of the superior. This is better than the other works of zeal and is a crown of martyrdom; except that for you there is also change of diet, multiplication of prostrations and increase of psalmody are in accord with the established tradition from of old. And so I ask, let us welcome gladly the gift of the fast, not making ourselves miserable, as we are taught, but let us advance with cheerfulness of heart, innocent, not slandering, not angry, not evil, not envying; rather peaceable towards each other, and loving, fair, compliant, full of mercy and good fruits; breathing in seasonable stillness, since hubbub is damaging in a community; speaking suitable words, since too unreasonable stillness is profitless; yet above all unsleepingly keeping watch over our thoughts, not opening the door to the passions, not giving place to the devil. If the spirit of the powerful one, it says, rise up against you, do not let it find your place. So that the enemy has power to suggest, but in no way to enter. We are lords of ourselves; let us not open our door to the devil; rather let us keep guard over our soul as a bride of Christ, not set about with tumult, unwounded by the arrows of the thoughts; for thus we are able to become a dwelling of God in Spirit. Thus we may be made worthy to hear, Blessed are the pure in heart, for they shall see God. Quite simply, Whatever is true, whatever noble, whatever just, whatever pure, whatever lovely, whatever of good report, if there is anything virtuous, if there is anything praiseworthy, to speak like the Apostle, do it; and the God of peace will be with you all, in Christ Jesus, our Lord, to whom be the glory and the might, with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

CATECHESIS 54
On fasting and dispassion; spoken at the beginning of the fast. Given on Wednesday of the First Week.

Brethren and fathers, the season of Lent, when compared to the whole year, may be likened to a storm-free harbour, in which all who are sailing together enjoy a spiritual calm. For the present season is one of salvation not for monks and nuns only, but also for lay people, for great and small, for rulers and ruled, for emperors and priests, for every race and for every age. For cities and villages reduce their hubbub and bustle, while psalmody and hymns, prayers and entreaties take their place, by which our good God is propitiated and so guides our spirits to peace and pardons our offences, if, with a sincere heart, we will only fall down before him with fear and trembling and weep before him, promising improvement for the future. But let the leaders of the churches speak of what is suitable to lay people, for just as those who run in the stadium need the vocal support of their fellow contestants, so fasters need the encouragement of their teachers. But I, since I have been placed at your head, honoured brethren, will also talk to you briefly. Fasting then is a renewal of the soul, for the holy Apostle says, Even though our outward man is perishing, yet the inward is being renewed day by day. And if it is being renewed, clearly it is being made beautiful according to its original beauty; made beautiful in itself it is being drawn lovingly to the one who said, I and the Father will come and make our dwelling with him. If then such is the grace of fasting, that it makes us into a dwelling place of God, we must welcome it, brethren, gladly, not grieving at the plainness of the diet, for we know that the Lord, though he is able to nourish lavishly, made a banquet for thousands in the wilderness from bread and water. Also because what is unusual, with enthusiasm becomes acceptable and painless. Fasting is not defined by foods alone, but by every abstinence from evil, as our godly fathers have explained. And so, I beg you, let us abstain from despondency, idleness, sluggishness, jealousy, strife, maliciousness, self-indulgence, self-reliance; let us abstain from destructive desire which the many-shaped serpent lays before us when we are fasting. Let us listen to the one who says, The fruit which slew me was beautiful to behold and fair to eat. And observe: he says beautiful to behold, not beautiful by nature. For just as if someone taking a pomegranate decked out with a scarlet rind should find it rotten, in the same way pleasure feigns untold sweetness, but when it is plucked it is found more bitter than gall, or rather, than a sharpened two-edged sword which devours the soul it has captured. This is what our forefather Adam suffered when he was tricked by the serpent; for when he touched the forbidden food,

he found death instead of life. This too is what all they have suffered who from then until now have been similarly deceived by the dragon. For just as he, who is darkness, transforms himself into an angel of light, so he knows how to transform bad into good, bitter into sweet, dark into light, ugly into beautiful, deadly into life-giving; and so the all-evil one does not cease to lead the world astray at every opportunity. But let us at least, brethren, not be led astray by his manifold deceptions, nor suffer the fate of the birds who greedily approach what seems to be food and fall into the hunters trap. Let us rather look on the outer coverings of evil as dung and when with the mind we have looked on evil in its nakedness we shall flee from it at once. In addition let us welcome the times of psalmody, be enthusiastic for hymnody, attentive to the readings, making prostrations according to the given measure at each hour; working with our own hands, because working is good and because one who does not work is not judged worthy of eating. Let us bear one anothers burdens, for one is weak and another strong, making use of food and drink and the other necessities with moderation, so that there is no provoking to jealousy among evil people, but zeal in goodness. In everything be good to one another, compassionate, reasonable, obedient, full of mercy and good fruits, and the peace of God which passes all understanding will keep your hearts and thoughts. And now, may you be found worthy without condemnation to reach the supreme day of the Resurrection, but in the age to come at the resurrection of the dead to gain the kingdom of heaven in Christ Jesus our Lord, to whom be the glory and the might, with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

CATECHESIS 55
On decorating our incorruptible house through the assumption of the virtues. Given on Friday of the First Week. Brethren and fathers, people in the world when they erect a luxurious house give themselves no rest at night and at the end of the day they toil and plan, labouring until they have achieved their object; and such is the longing that fills them that their mind is wholly occupied in this and in considering how the roof may be wellcovered, how the floor, adorned with many different marbles with every other form of elegance, will offer lovers of fine sights the most

pleasing appearance. But if someone were to wish to tear them away from that care, they would be most distressed, as though they were being seriously wronged. But we, when we are building not a corruptible house but an incorruptible, not one made out of stones and wood but one skilfully constructed from spiritual graces, how can we be idle and come far below these others in zeal? How should this not be the greatest of wrongs? That other house harbours people who love the flesh and when it has passed through many masters it will be pulled down and deserted. The other knows that it welcomes the Holy Spirit, since we are a temple of the living God and the Spirit of God dwells in us, as the divine Apostle says. Moreover with those who depart from things here it leaves too and abides in heaven intact and eternal. What is the material of this building? The assumption of the virtues. Take first, if you will, as a foundation stone, the fear of God, since the fear of the Lord is the beginning of wisdom. Next understanding, courage, sobriety, justice; and so with one attached firmly to the other and fitted together with the bond of love it will grow into a holy temple of the Lord, as it is written. Let us be building this temple, brethren, at every moment, and let us not fail to adorn it with the beauty of the virtues, so that we may have the Holy Spirit for its inhabitant, so that by the pleasantness of our life we may turn the attention of angels and men to ourselves. But since one of the virtues is self-mastery, and we are more closely concerned about this one, let us give glory to God that we have arrived at the one stadium for it. Your faces have been changed from what they were before, but they shine with a fair change: the pallor that comes from selfmastery; your mouths have become embittered, filled with the bile of eating late, [The only reference in the lexica for this word is the Greek Ephrem, where Lampe translates eating slowly, but the meaning here is surely eating late, that is after Vespers in the late afternoon, when the only meal is eaten on fast days] but your spirits have been sweetened, flying on wings of hope. And these things are opposed to one another, and by mastering the one the other has become weak; so that we may rejoice for we are sided with the stronger. Perhaps some one will say that to eat every day is a failure of perfection. Not at all! Otherwise our Lord would not have ordered us to ask each day for our daily bread; the prophet Elias would not have been nourished each day in the desert by a raven; Paul, who dwelt in the desert before the godly Antony, would have received bread from God every day; Antony the Great preferred as almost necessary eating daily to a fast of above a day or for a week. And this is how it seems to me; for since our body

is physically exhausted through its toil for the whole day, like a racing colt, and needs its rest, so necessarily the creator of our nature has arranged for it to be strengthened by its daily nourishment so that it might run well for the future, but not be exhausted and fading, which what they suffer who drag out their fast over two, three and five days. Nor would they be able to prostrate more frequently, not to join more lustily in psalmody, nor to accomplish their other services easily, unless something truly extraordinary happens. And so daily nourishment is not simply for the imperfect, but very much for the perfect by the traditional definition and canon. And thank goodness these things have been laid down by the fathers. And may you be granted again and again both health of body and strength of spirit to serve the living and true God and to await the last day, in which may you shine out like the sun as heirs of the kingdom of heaven, in Christ Jesus our Lord, to whom be glory and might, with the Father and the Holy Spirit, now and always and to the ages of ages. Amen.

CATECHESIS 56
On not being stretched beyond our power in our works of zeal for God and about nourishing the soul with spiritual speculations. Given on the First Sunday, which was not yet the Sunday of Orthodoxy. Brethren and fathers, since every beginning is difficult, the first fruits of the fast corresponding to the change of diet and of works of zeal produce a certain difficulty and roughness; but with persistence and practice it is soothed and softened; this is why it is written, No chastening seems to be joyful for the present, but grievous; nevertheless, afterwards it yields the peaceable fruit of justice to those who have been trained by it. And so let us too, who have been allowed to traverse the first week of the fast, become more enthusiastic for the future through experience, knowing that enthusiasm strengthens both soul and body, making what is heavy light and what is difficult easy. The opposite is true: idleness makes what is light heavy and what is easy difficult. However let us not strive beyond our power in our works of zeal, but with our spiritual father keep a watch over our bodily health also. For what use is there in walking too hard from the start and falling down more quickly, rather than attentively keeping in

view the extent of the dwelling. But since the day with exertion is accustomed to produce despondency, let us sustain the soul with good pursuits and spiritual thoughts, not with those of a worldly sort, in which are emptiness, confusion, wretchedness and bitterness, but in ones in which are sweetness and joy. I remembered God, it says, and I was glad. Our mind then should be on God, on heavenly sights, on the beauties of Paradise, on the everlasting dwellings, on the regime there, where the souls of the just and of sinners are now, on how the appearing of our great God and Saviour Jesus Christ will be, in which, according to the sacred saying, the heavens will pass away with a great noise, and the elements melt with fervent heat; both the earth and the works that are in it will be burned up; then how each soul is going to take again its yoke-fellow the body, what a gathering that will be of every human from Adam to the final consummation, how great and fearful and more dazzling than the rays of the sun will be the face of Christ, what his voice that we shall hear, and last, what will be the final state of the just who are admitted into the kingdom of heaven and of the sinners who are sent away to eternal punishments. These, brethren, are the things that we should be caring about and thinking about, with which we should be occupied, since we live out of the world, and since we have our home in heaven and our lives have nothing in common with those who live according to the world; with these it is possible to be moved to compunction, to weep and to be enlightened, both to lead a life of peace here and to have hope of attaining the eternal good things to come, in Christ Jesus our Lord, to whom be glory and might, with the Father and the Holy Spirit, now and always and to the ages of ages. Amen.

CATECHESIS 57
On guarding the soul from destructive passions. Wednesday of the Second Week. Brethren and fathers, now that we have fasted for the first week we appear to each other somewhat different to what we were, leaner and paler. But even if our outward nature is wasting away, as the Apostle says, the inner is being renewed day by day. For what it is to see a body healthy-looking and sleek through pleasure; this it is to understand what follows for the soul through self-mastery, so that by humbling the body we shall bring about the beauty of the soul, that beauty which the holy David longed for when he prayed, Lord, by your will

you have granted power to my beauty. With this beauty moreover the blessed Paul confirms that we are betrothed to Christ, For I have betrothed you to one husband, to present you as a chaste virgin to Christ. But I am afraid that as the serpent deceived Eve by its cunning, so your thoughts may be corrupted from a sincere commitment to Christ. Do you each see the greatness of the gift, that we have been granted to have Christ as Bridegroom? Does each of you see how afraid our groomsman is for our safety? So our soul is like a maiden who has been brought into the bridal chamber. Just as she deprives herself of the sight of males, keeping herself within the bridal chamber, exercising every care to preserve herself incorrupt, until the moment comes for her marriage, the soul too requires the same behaviour, with every care to keep herself pure from the corrupting passions of sin, until her departure; at which, as though going from the body as from a bridal chamber, if she were comely, resplendent by good works, she would give joy to the holy Angels, indeed most fittingly; but if she were ugly through wickedness, she will be an object of malignant delight for the demons, an insult to Christ; which is pitiable both to speak and to think about. This is the reason for the punishing of the body; because of this there is austerity, like a bit, reining in the impulses of the flesh, so as not to unseat the charioteer the mind, not only at the present moment, but throughout the whole of life. For what is the ascetic life but mastery of the passions, control of thoughts and unrelenting wrestling against invisible foes? And how should these things not afflict the flesh? But this slight momentary affliction of ours, as it is written, is preparing for us an eternal weight of glory, beyond all measure, because our aim is not what can be seen but what cannot be seen. So then for things which cannot be seen, things which Angels too hope to glimpse, for the Bridegroom Christ to whom we are betrothed, I ask and beseech you, brethren, that keep our own soul pure from evil deeds, from sordid thoughts, which defile us, as the Lord said; not thinking any wickedness at all; for by thinking desire is set alight like fire; but taking our stand far from the passions and beating off the tempter from the moment of provocation [For this technical term, see The Philokalia, Vol. 1, p. 365. It means the initial incitement to evil], both by good works making the soul resplendent, and holding fast more fervently to the self-mastery which lies before us, so that, when we have in purity passed over from things here, we may depart in unspeakable joy to heaven and delight in the joy of the heavenly bridal chamber, in Christ Jesus our Lord, to whom be glory

and might, with the Father and the Holy Spirit, now and ever and to the ages of ages. Amen.

CATECHESIS 58
On harmony and love and on nobly enduring the toils of virtue for gaining the kingdom of heaven. Friday of the Second Week. Brethren and fathers, in my lowliness I rejoice over you, because you are walking in harmony, conducting yourselves peaceably and continuing the season of the fast with endurance. And this is for your salvation and for our hope; for peace and harmony are a considerable good in a community, already evils are kept far away: disorder and instability, contradiction and slander, disobedience and pride and any other wickedness that may exist! Such people in the first place find good for themselves, secondly they are set forth as an example of virtue to others, and thence they gain the greatest benefits. For as those who are causes of scandals inherit the Woe, so those who incite to virtue inherit blessing. And never, brethren, let us fall away from the good state and the praiseworthy way of life, nor let us leave off loving God; for it is written, You shall love the Lord your God with your whole heart and your whole soul and your whole strength and your whole mind. One then who loves thus is not satiated, does not fall, is not overtaken by despondency [The translators of the Philokalia use listlessness for this well known monastic scourge, akedia See Volume 1 pp. 88-91 for St John Cassians account, or Step 13 of The Ladder].; rather he adds fire to fire, and sets enthusiasm alight with enthusiasm, disposing ascents of virtues in his heart and going from power to spiritual power; and this unremittingly. Do you not see how much those who toil according to the flesh toil for vain and perishable things? Do you not see how those who build ships here under your very eyes [St Theodore and his monks were in exile at this time at the monastery of Crescens on the narrow gulf of Nikomedia (the modern Izmit Krfezi) at the NE end of the Sea of Marmara.] pass the whole day in toil , not allowing themselves any relaxation whatsoever? For what? So that they may acquire a little gold, so that they may take home what they need for their families; while we, to become rich with the things of God, to reach the kingdom of heaven, to enjoy the everlasting good things, to escape the everlasting punishments, shall we not endure all things with all enthusiasm and energy, if it were necessary to shed

our blood, to be entirely ready to do so for the Lord? Yes, my brothers, I ask you, let us stand nobly, rejoicing in hope, patient in tribulation, persevering in prayer, attentive to our manual work, to the psalmody, the recitation, the readings, that by such occupation we may keep a hold on the mind, dragging it away from being occupied with vanities; since idleness is the mother of wickedness, while work is the guardian of the mind. Not however through these being turned from our state, but placing even greater emphasis on obedience, good order, the repose of our neighbour, all the other things which bring about the salvation of our soul; besides all these praying also for our brothers who have been scattered here and there; for concerning them too, whom I cannot see before my eyes, it is an anguish for me how each one is coming through safely; but at any rate praying earnestly for my humble person, that a word may be given me when I open my mouth, and a life free from deformation; so that from either side both we and you may be saved, in Christ Jesus our Lord, to whom be glory and might, with the Father and the Holy Spirit, now and always and to the ages of ages. Amen.

CATECHESIS 59
On our accomplishing the days of the fast gently and readily in the hope of life without end. There is no indication of date for this Instruction, but since it comes between the ones for Friday of the 2nd Week of Lent and Wednesday of the 3rd, it is reasonable to allocate it to the 2nd Sunday. Brethren and fathers, fasting is good if it possesses its own special characteristics, which are to be peaceable, meek, well-established, obedient, humble, sympathetic and all the other forms of virtue. But the devil hurries to suggest the opposite to fasters and to make them insolent, angry, bad-tempered, puffed up, so as to produce hurt more than gain. But let us not be ignorant of his plans, but continue our path peaceably, gently, meekly and steadfastly bearing with one another in love, knowing that this is what is acceptable to God; for though you bend your neck double like a hoop and smother yourself with sackcloth and ashes, if these qualities are lacking to you, you would not be well-pleasing to him. Because while fasting batters and wastes the body, it clears the soul and makes it flourish. For as much as our outer nature is perishing, it says, by so much the inner is being renewed day by day. And Our light affliction, which is but for a moment, is

working for us a far more exceeding weight of glory. So that looking at the recompense, let us bear the toils of virtue with long-suffering, giving thanks to the God and Father who has qualified us to be partakers of the inheritance of the saints in the light. He has delivered us from the power of darkness and translated us into the kingdom of the Son of his love. Do we not communicate each day of his immaculate body and blood? [This suggests that daily Communion was the norm for St Theodores monks. This would imply that during Lent the Liturgy of the Presanctified was celebrated every weekday, not just on Wednesdays and Fridays.] What could be sweeter and more filled with enjoyment than this, since those who partake with a pure conscience will obtain eternal life? Do we not converse each day with the godly David and the other holy fathers through taking in the readings? What could bring greater consolation to the soul? Have we not broken off contact with the world and with our relatives according to the flesh? Again is anything more blessed or higher than this? For our citizenship is in heaven, from which we also eagerly wait for the Saviour, the Lord Jesus Christ, who will transform our lowly body that it may be conformed to his glorious body, according to the working by which he is able even to subdue all things to himself. And so, my brothers, let us rejoice and be glad as we repudiate every pleasure. All flesh is grass, and all human glory like the flower of the grass. The grass withered and the flower faded, but the work of virtue endures for ever. Is anyone among you suffering? as the brother of God says, Let him pray. Is anyone sad? Let him sing psalms. Is anyone tempted by evil passion? since the tempter is always at work let him endure patiently as he listens to the one who says, Blessed is the one who endures temptation; for when he has been proved, he will receive the crown of life which the Lord has promised to those who love him. If you know these things, blessed are you if you do them, said the Lord, to whom be glory and might, with the Father and the Holy Spirit, now and for ever and to the ages of ages. Amen.

INTRODUCTION
Catechesis 60 contains a number of interesting details. Who, for example, if the holy father and teacher referred to in the opening sentence? If the Short Catecheses were given during St Theodores exile to the Propontis in 820, it cannot be St Platon, who had died in 812. The most likely person is St Nikephoros, the Patriarch. The latter, despite certain earlier difficulties, had a great respect for St

Theodore. Cf. in particular Life A chap. 120 [PG 99:221-224]. The Patriarch called himself St Theodores son [Letters II:79 PG 99:1317C], and St Theodore refers to himself as the Patriarchs child [ibid. II:18. PG 99:1176A]. St Nikephoros had been deposed in 815 and was at this time also in exile in his own monastery on the Propontis. That he should visit his friend St Theodore and his monks is, to say the least, not improbable. The reference to the story of the Flood suggests that the readings at Vespers were the same in St Theodores day as they are today. In number 63 the reference to the ruler in Bulgaria is almost certainly to Omurgat (813-831), whose father, Kroumos (802-814) had carried off into captivity some 30,000 Christians some years before. If the Catecheses were all given at the same time, they must be dated between 820 (the death of Metropolitan Michael, the subject of Catechesis 21) and 826 (the death of St Theodore himself).

CATECHESIS 60
On our sudden departure from here and teaching about keeping safe watch over our senses and our mind from unseemly desires. Given on Wednesday of the 3rd Week. Brethren and fathers, in the presence of our holy father and teacher we have no need to discourse; but nevertheless because of our custom let us say just a little. Day by day our life, as you see, is passing and we are getting nearer to death, and we must remove hence and be joined to our brothers and fathers; so that there is need of much vigilance and attention and preparation of heart. We hear the story of the Flood being read, and the Lord in the Gospels saying: As in the days of No they were eating, drinking, marrying, buying, selling and suddenly the flood came, so too it will be at the coming of the Son of Man [Cf Mt 24,37-39, Lk 17,26s. St Theodore is quoting from memory]. And perhaps we wonder in this case how insensibly they were disposed, and were not rather trembling and terrified. Let us be on the watch then lest we find ourselves without realising it in the same state of which we accuse them. Already it is not the ark which is being got ready, which was being filled up during one hundred years, but every day the tomb is seen filled, into which we are about to crawl. Already each day death is at work [Cf. 2 Cor 4,12.], when

each one of our brothers departs. Things here are more fearful than those there; and so we should be on our guard. I dont say: we shouldnt eat, drink, or clothe ourselves. I dont say that; but whether we eat, or drink, or whatever we do, let us do everything to the glory of God, [1 Cor 10,31-32.] giving no offence to Jews or Greeks or to the Church of God, as the Apostle teaches. Yes, I exhort, yes, I implore, my brothers, make my joy complete, as the Apostle again says, be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or vainglory; but in humility think of others as better than yourselves [Phil 2,2-3.]. Let us secure our senses, sight, hearing, smell, taste, touch, through them death enters. Let us bridle our mind not to be carried off to things it should not, not to step into the pitfall of unseemly things, not to picture to ourselves evil images nor to conceive sinful desires, from which we gain no profit or pleasure; on the contrary we are pained and crushed accomplishing nothing useful. There is one repose then and one pleasure, to cleanse the soul and to look towards dispassion. And let us not grow despondent [The verb from akedia.] when called to repose and the joy of dispassion, but let us hasten and press forward intently with diligence to right every defect; and God is our helper; for the Lord is near those who wait for him. And by living thus may we reach the kingdom of heaven in Christ Jesus our Lord, to whom be glory and might with the Father and the Holy Spirit, now and ever and to the ages of ages. Amen.

CATECHESIS 61
That we must not submit ourselves in temptations, and about fasting. Given on Friday of the 3rd Week. Brethren and fathers, yesterday a tempest and to-day calm; yesterday a <disturbance> [1] and today quiet; but blessed is God, who has also dispelled the trial and given you power to remain unmoved in the expectation of threats. This is the way of true Christians, this is the way of authentic monks, to hold themselves always in readiness in the face of dangers on behalf of virtue and to consider nothing more precious that the commandment of God. Those who came said what they said, and they left not so much amazed as ashamed; while to you may the Lord grant the perfect reward in return for your having chosen to be persecuted for his sake; and being rich in mercy

he knows how to crown from the intention alone the one who chooses the good. But in fact the trial has not been dispelled, but again and again it continues, and particularly because everywhere there are edicts of the rulers that no one is to lag behind from having a share in heretical fellowship. And so let us hear the Apostle when he says, Conduct yourselves wisely toward outsiders, making the most of the opportunity. Let your speech be always gracious, seasoned with salt, so that you may know how you should respond to each one [Col 4,5-6.]. By this he teaches us that we should not submit just anyhow to trials, nor should we pass Gods word over in silence, for he says, My soul takes no pleasure in anyone who draws back [Heb 10,8 = Hab 2,4]. But thats enough of these matters. Already the fast has advanced and lays on us, brethren, the task of pressing on eagerly again and again to what follows as each has chosen, not reluctantly or under constraint; for God loves a cheerful faster [1 Cor. 9,7. St Paul, of course, has giver.]. Except that the coenobitic rule does not let each one act according to their own will; but this is the common limit of self-mastery for those living in obedience: the cutting of their own will. Fasting then is good, because it tames the passions and subjects the flesh to the spirit; weeping is good, because it wipes clean and washes the heart of sins and sets it pure before the Lord; prayer is good, because it gives the mind wings and makes it a companion of God; love is good, because it disregards what concerns itself for the advantage of the neighbour; zeal is good, because it lightens toils and makes the spirit young, as it makes the elder young again. Therefore let us become cheerful, let us be eager. The moment for psalmody? Let us advance keenly. The moment for work? Let us work earnestly. The moment for stillness? Let us be still reasonably. The time for talk? Let us talk suitably. And to speak simply, doing everything decently and in order,[1 Cor. 14,40.] as we have been instructed; let us remain outside tumult and all idle chatter. Let the measure of genuflexions be completed and the customary recitation be fulfilled, according to each ones power, while watch is kept over the bodys health. And would that the God of peace might bring us to the queen of days, to the resurrection of Christ, and make us worthy of the kingdom of heaven, where there is no food and drink, but justice and peace and joy, as it is written, in the Holy Spirit [Rom. 14,17.]. Would that we might share in them richly, in Christ Jesus our Lord, to whom be glory and might, with the

Father and the Holy Spirit, now and always and to the ages of ages. Amen.

[1] The Greek has diatheke, which means a disposition, in the sense of a will or testament. In the LXX and NT it is the regular word for covenant. It does not seem to make any sense in the context, though Moulton Milligans comment on the word is interesting: diatheke is properly disposition, an arrangement made by one party with plenary power, which the other party may accept or reject, but cannot alter. Migne has tumultus, but since it does not print the Greek, whether this represents a different text, or is simply a guess to fit the sense is unclear. The text as it stands may be corrupt, unless diatheke can be taken in the sense of something like an ultimatum.

CATECHESIS 62
On our imitating the Lords sufferings. [Migne adds: On the Forty Martyrs [March 9th]. But it seems to have been given after the day itself.] Brethren and fathers, how good it has become for us the separation from the monastery here! For why should our liberty be subject to the judgement of anothers conscience? [1 Cor. 10,29.] And why do we maltreat ourselves still for what is of no use? We managed as far as it was possible and the moment allowed; but now, because when the moment summoned they did not choose persecution on behalf of Christ, as certain others, it is necessary to listen to the Prophet when he says, Come out from among them and be separated, [Isa. 52,11.] says the Lord. If others act otherwise over these matters, they will render an account to the Lord on the day of judgement; for it seems to me that to be brought under their power is equivalent of being indifferent towards the heretics. You see that the same distinction withdraws us from the world and drives us to trouble, to distress, to hunger, to persecution, to prison, to death; but in all these we must be supremely victorious through the God who loved us, [Rom. 8,37. St Theodore seems to be quoting from memory ] when, whenever he sees a soul thirsting for him, gives it force to be able to endure sufferings on his behalf. And to this the Forty Martyrs, whose memorial we have just celebrated, bear witness with the others; for

we cannot say that they possessed a different nature to the one we have. But since they loved God with a true heart, they were empowered in their weakness to throw down the invisible enemy by the flesh, and to accomplish a struggle of such a quality and greatness that all Christians praise it in song. And blessed is one who has been granted to share in the sufferings of Christ,[ Cf. 1 Pet. 4,13.] even to some extent at least: the persecuted, because he too was persecuted; the arrested, because he too was arrested; the reviled, because he too was reviled; the scourged, because he too was scourged; the imprisoned, because he too was imprisoned; see too why it is written, If we have died with him, we shall also live with him; if we endure, we shall also reign with him; if we deny, he too will deny us; if we are faithless, he remains faithful; he is not able to deny himself. [2 Tim. 2,11-13] Do you see the promises and the threats, of what sort and how great they are? For the rest then, brethren, let us strive, let us struggle by the grace of Christ not to shame those things that have been previously mentioned, the banishments, the imprisonments, the scourgings. We may not all have been imprisoned, nor all scourged; but nevertheless the fellowship of life itself becomes a fellowship of sufferings, for if one limb suffers, all the limbs suffer with it; if one limb is glorified, all the limbs rejoice with it. [1 Cor. 12,26] And would that we were even more one body and one spirit, as we have been called in one hope of our calling, [Eph. 4,4.] having Christ as the head, to become wellpleasing to God, to gain the kingdom of heaven, in Christ Jesus our Lord, to whom be glory and might with the Father and the Holy Spirit, now and always and to the ages of ages. Amen.

CATECHESIS 63
Historical, concerning the Christians who were massacred in Bulgaria during the holy Lent, on account of meat-eating. On the 3rd Sunday. Brethren and fathers, in the present instruction I want to urge you to consolation from a certain story. The story is this: In Bulgaria, as those who were accurately informed have reported, an evil decree went out from the ruler there that the Christians in captivity and our brothers were to eat meat during the period of the holy Forty Days; those who obeyed would live, those who disobeyed would be killed. The word of the godless was exceedingly strong and the people assembled and there was weeping and groans and much lamentation

with women and children, on the one side of those clinging to the Christian law, on the other of those quailing before the death of the flesh. Finally ah, the pitiable announcement they were defeated and submitted to the godless order. Fourteen of them though broke away and stood apart saying it was not possible either to obey or to eat meat in violation of the Christian law. At this, appeals and exhortations by the people: Let them yield to constraint, not die foolishly, and through repentance they can be restored again. But nothing could persuade them or weaken them from keeping their gaze fixed on God and on the blessedness that was laid up in his promises. The Scythian then, when he saw the implacable determination of the men, thought to subdue the rest by means of one, and having slain him he at once distributed his children and his wife among the Scythians as slaves, so that the others weakened by this would be brought over. But they rather remained unbowed and shouted out, We are Christians, and our lot is that of our dead brother. At this confession they were crucified on planks and died in the Lord. You see, therefore, brethren, that even now too the Gospel of the kingdom of God is active. One who loves father or mother, it says, more than me is not worthy of me; and one who loves son or daughter or wife more than me is not worthy of me; and one who does not take up his cross and follow after me, is not worthy of me [Matt. 10,37-38]. And again, Do not fear those who kill the body, but cannot kill the soul; rather fear one who can destroy both soul and body in Gehenna [Matt. 10,28.]. They were obedient then to the commands of the Gospel, they obeyed the authority of the Lord and were wreathed with the crown of martyrdom, imitating the holy Maccabees and doubling their number, for the Maccabees were seven, but they were fourteen; the former so as not to taste swines meat in violation of the law, the latter so as not to partake of any meat in violation of the Christian rule; this latter seems stricter, because for the Maccabees partaking of pork was utterly forbidden, but for these men it was permissible to partake of any meat under necessity, as St Basil says. But since the order from the Scythians was aimed at the rejection of the faith, they refused; but they considered all things as secondary for the love of Christ. O blessed men! O blessed action! in a single instant to have received in exchange eternal rest! What will they say to this, those who deny that heretical communion is a breach of faith? For if there there was a breach of faith by the people over eating meat, how much more here over the heretically sacrificed communion. Where too are those who say that there is no ground for martyrdom in the image of

Christ? For if there there was ground for martyrdom for those who did not eat meat, how much more here is the ground for martyrdom resplendent for those who have not denied. But the heretics, because they are dark themselves, also speak things that are dark as they try to embroil others in their own falls. But let us, brethren, glorify our good God, who glorifies those who have glorified him, who reveals martyrs in this generation too, as we reflect on the fact that if men who were apparently lowly, uneducated, married and with children gave everything up for the love of Christ, how much more should we, who are unmarried and outside the world, when the moment calls, become as zealous as the saints. But this is for a day when Christ calls us; now though, let us stand firm for the uninterrupted martyrdom according to the conscience. Let us not bow the knee to Baal, brethren, and let us not give in when struck by the thoughts [The thoughts, logismoi, are a technical term in the monastic literature and I retain the slightly awkward definite article in English. The expression is effectively synonymous with the demons. See the important treatment by Prof. A. Guillaumont in vagre le Pontique. Trait Pratique ou le Moine, tom. 1, pp. 54-98 [SC 170]]; let us rather quench the fiery arrows of the evil one with tears, with supplications, with compunction, with the other batterings of the body, so that we too may be able to say with the Apostle, Every day I die, that is as certain as the boast in you, which I have in Christ Jesus our Lord [1 Cor. 15:31.]; and with the holy David, Because for you we die all the day, we were reckoned as sheep for the slaughter [Ps. 43:23.]. With them may we be found worthy to become heirs of the kingdom of heaven, in Christ Jesus our Lord, to whom be glory and might, with the Father and the Holy Spirit, now and for ever and to the ages of ages. Amen.

CATECHESIS 64
On the incarnate dispensation of our Lord Jesus Christ, and that we should celebrate spiritually. It was spoken on the day of the Annunciation. Brethren and fathers, the Annunciation is here and it is the first of the Feasts of the Lord, and we should not simply celebrate as most do, but with understanding and with reverence for the mystery. What is the mystery? That the Son of God becomes son of man, using the

holy Virgin as the means, dwelling in her and from her fashioning for himself a temple and becoming perfect man. Why so? That he might ransom those under the law, as it is written, and that we might receive sonship [Gal. 4,5.]; that we may no longer be slaves, but free; no longer subject to the passions, but free of passions; no longer friends of the world, but friends of God; no longer walking according to the flesh, but according to the spirit. Those who walk according to the flesh, think the things of the flesh; those who walk according to the spirit, the things of the spirit; for the thought of the flesh is death; but the thought of the spirit, life and peace. And so the thought of the flesh is hostile to God, for it is not subject to the law of God. Indeed it cannot be. Those who are in the flesh cannot please God [Rom. 8,5-8.]. In brief this is the power of the mystery, and this is why we should celebrate spiritually and behave spiritually, with holiness and justice, with love, with gentleness, with peace, with forbearance, with goodness, with the Holy Spirit [2 Cor. 6,6.], so that as far as we ourselves are concerned we do not render the dispensation of our Lord Jesus Christ empty and ineffectual. Not only that, but we should both pray and grieve for the world. Why so? Because the Son of God came to save the world, and the world rejects him. Tribes and languages reject him; the barbarian nations reject him, those who have had his holy name invoked upon them reject him, some through abandoning the faith, others through their evil lives. What should he have done and did not do? Being God he became man, he humbled himself, becoming obedient unto death, the death of the cross [Phil. 2,8.]; he gave us his body to eat and his blood to drink; he allowed us to call him Father, Brother, Head, Teacher, Bridegroom, Fellow-heir and all the other titles which there is no time to mention now. And still he is rejected, and still he bears it. For, he says, I have not come to judge the world, but to save the world [John 12,47.]. What then is there to say, brethren? That the genuine disciples are grieved by the rejections of their fellow-disciples, thus showing love both for the teacher and for the disciples. So too, genuine servants suffer in the same way from the desertions of their fellow-servants. This is why the great Apostle orders that we should offer supplications, prayers, entreaties, thanksgivings on behalf of all mankind, for kings and for all in high positions [1 Tim. 2,1-2.]; and elsewhere he says this on the subject, I speak the truth in Christ, I do not lie, my conscience bears witness with me in the Holy Spirit, that I have a great grief and unceasing anguish in my heart; for I have prayed that I might be anathema to Christ for the sake of my brethren, my kinsmen according to the flesh [Rom. 9,1-3.]. You see the power of love? You see

the height of friendship? Moses shows it too when he says to God, If you will forgive them their sin, forgive; if not, wipe me out of the book which you have written [Exodus 32,32]. So we too, as genuine and not counterfeit disciples, should not only look to what concerns ourselves, but we should grieve and pray for our brothers and for the whole world; for by so doing what is pleasing to the Lord we shall become inheritors of eternal life, in Christ Jesus our Lord, to whom be the glory and the might with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

INTRODUCTORY NOTE
The place of these two catecheses in the numbering suggests that they may have been given during the 4th week of Lent.

CATECHESIS 66
That this Pascha is a type of the future and eternal Pascha; and about endurance and courage.

Brethren and fathers, Lent is already galloping past and the soul rejoices at the imminence of Pascha, because by it it finds rest and is relieved of many toils. Why did this thought sound for me in advance? Because it is as if our whole life directs its reason contemplating the eternal Pascha. For this present Pascha, even though it is great and revered, is nevertheless, as our fathers explain, only a type of that Pascha to come. For this Pascha is for one day and it passes, while that Pascha has no successor. From it pain, grief and sighing have fled away [1]; there everlasting joy, gladness and rejoicing; there the sound of those who feast [2], a choir of those who keep festival and contemplation of eternal light; where there is the blessed breakfast [3] of Christ and the new [4] drink of which Christ spoke, I shall not drink of the fruit of this vine, until I drink it with you new in the kingdom of my Father [5] Of this he spoke to his disciples when he was about to ascend to heaven, I am going to prepare a place for you and, if I go, I will prepare a place for you. I am coming again and I will take you to myself, so that where I am you maybe also. And where I am going you know, and the way you know. [6]And a little further on, On that day you will know that I am in the

Father, and you are in me, and I am in you. [7] And elsewhere, Father, I wish that where I am they may be with me also, so that they may see my glory, which you gave me, because you loved from before the foundation of the world. [8] But because this concerns not only the Apostles, but also ourselves, he also said, I do not ask this only for them, but also for those who through their word believe in me, so that all may be one, as you, Father, are in me and I am in you, that they may also be one in us. [9] What could be more comforting than these words? What could be more appealing? What soul can they not soften? What heart not prick with compunction, even should someone say that the human heart is a nature of stone? With thoughts like these the saints bore all that they bore, considering afflictions as joys, constraints as freedoms [10], struggles as delights, harsh training as relaxation, deaths as lives. I beseech you, my brother, should not we also, since we have the same aim and seek the same Pascha, bravely and courageously bear our present condition, not falling, not succumbing to despondency, but rather roused with greater fervour watching for the wicked serpent who works to deceive us by the passions, transforming himself into an angel of light, [11]and altering things from what they are; show dark as light, bitter as sweet. This was how he ensnared our forefather, bewitching his sight and depicting as beautiful what was not, and as a result through food casting him out of Paradise. But let us, who have learned by experience what a deceiver he is, not leave the paradise of Gods commandments, nor, when he indicates to us that the fruit is beautiful, let the eye of soul or body be directed there, otherwise we are being caught in the snare. But let us flee by every means from looking. What the is the fruit which seems beautiful? The love of the flesh, the evil lust of every one of the destructive passions. If we avoid experiencing them, my brothers, we shall be saved and easter [12] to age on age, with all the Saints in Christ Jesus our Lord, to whom be glory and might with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

[1] Isaias 35:10. The phrase is familiar from the prayer for the departed. [2] Cf. Psa. 42:4, where the Greek has a singular. The same phrase is found, but with the plural, in the prayers after Communion.

[3] Cf. John 21:12. [4] The Greek has koinon, common, but the word should be kainon, new, as the following citation makes clear. There is also an echo of the Paschal canon, Come, let drink a new drink (poma kainon). [5] Matthew 26:29. [6] John 14:2-4. [7] John 14:20. [8] John 17:24. [9] John 17:20-21. [10] It is difficult to reproduce the play in Greek on stenochoria and evrychoria. [11] 2 Corinthians 11:14. [12] St Theodore uses a very rare verb paschazein, and temptation to follow G. M. Hopkins and use easter as a verb is irresistible. The only reference in Lampe is to St Theodores contemporary Theophanes, who uses it of the Quartodecimans, who easter with the Jews.

CATECHESIS 67
That to feast each day and to easter to the Lord God consists in the death the passions and the resurrection of the virtues. Brethren and fathers, the day of Pascha is drawing near, since with Gods help we have passed the mid-point of the fast. But are we pressing forward to reach the Pascha that comes and goes? Have we not achieved this year after year? The present Pascha too will pass, for there is nothing lasting inthe present age, but, All our days pass like a shadow, [1] and our life travels like a rapid rider, until it has driven us to the final boundary of life. What, someone says, is Pascha not to be desired? Of course, it very much to be desired. How could it not be? But we accomplish Pascha every day. And what is this? Cleansing from sins, contrition of heart, tears of compunction, a clean conscience, the death of the parts of us that are earthly: immorality, impurity, passion, evil desire, [2] and any other evil that is at work. One who has been found worthy in all this does not easter and celebrate a much longed for feast to the Lord just once a year, but, we may say,

does so each day. Someone, on the other hand, who does not have all the foregoing, but is held fast by the passions, cannot celebrate. For how can someone celebrate whose god is their stomach? [3] Or who is aflame with fleshly lust? Or melted by the heat of jealousy? Or drowned by the love of money? Or enslaved to vainglory? Or caught up by the other passions. No one could possibly say that someone with a high fever was at rest, or that someone shipwrecked was making a good voyage. It simply isnt possible. It is impossible for someone who has become dark to be enlightened, or for someone possessed by sins to celebrate. But for you, brothers, we are confident of better things, ones that promise salvation. For our way of life is nothing other than preparation [4] for a feast. Look at the reality: psalmody succeeds psalmody; reading, reading; study, study; prayer, prayer, like a wheel drawing us and joining us to God. How truly excellent is this way of life, how supremely excellent! How blessed this life and thrice-blessed! So then, since we have been shown the sought for Pascha, my honoured brothers, let us make it our aim, and, as far as we can, celebrate it every day, through the death of the passions and the resurrection of the virtues, in imitation of the Lord, because he too suffered for us, leaving us an example that we should follow in his steps. [5] And I say this, not so we become judges of the others for each has their own load to carry [6]but so that, conscious of the grace that has been given us by God, we may give thanks to the giver, glorify the benefactor, repay the master, who has not only granted our present blessings, but also, to those who genuinely serve him to the end, he will also give those that are in his promises, that eternal and heavenly Pascha. May we all attain it, by the grace and love for humankind of our Lord Jesus Christ, to whom be glory and might, with the Father and the Holy Spirit, now and always, and to the ages of ages. Amen.

[1] Psalm 143:4. [2] Colossians 3:5. [3] Cf. Philippians 3:19. [4] The ordinary Greek word for preparation, paraskevi, in Christian Greek also means Friday, in particular Good Friday, the preparation for Pascha. [5] 1 Peter 2:21. The critical editions have the second person throughout.

[6] Galatians 6:5.

CATECHESIS 68
That we must be renewed for what is ahead through endurance of the trials that fall upon us, both visible and invisible. [On the 5th Sunday.] So the list in Migne [PG 99:28]. Brethren and fathers, because winter has passed and spring has arrived, we see creation flourishing again; the plants are flowering, the earth is growing green, the birds are singing and everything else is being renewed; and we take pleasure in all this and we glorify God the master craftsman who transforms and changes creation year by year, and it is reasonable to do so. Ever since the creation of the world his eternal power and divine nature, invisible though they are, have been understood and seen through the things he has made [Rom. 1:20]. It is our duty not just to stay where we are, but to advance further and to examine carefully for ourselves the logic of creation. How? Because this renewal has winter as its cause. It would not have reached its prime had it not first undergone snows and rains and winds. And so it is with the soul; unless it is first snowed on by afflictions, troubles and difficulties, it will not flower, it will not fruit; but by enduring, it bears fruit and partakes in a blessing from God, as it is written: Ground that drinks up the rain falling on it repeatedly, and that produces a crop useful to those for whom it is cultivated, partakes in a blessing from God [Heb. 6:7]. Therefore, brethren, let us also endure every affliction, every trouble, every trial which assails us both visibly and invisibly, the fast we are drawing out as we hunger and thirst and are otherwise made wretched, so that we may bear fruit and partake of God's blessing; and not only that, but that we may nourish and welcome Jesus as our guest. For just as we enjoy the sight of creation, so he too enjoys the ripe beauty [The Greek has literally the hour of our souls, but the word can also connote beauty, ripeness, the bloom of youth, spring-time. Hence, for example, the derivatives beautiful and ripe.] of our souls. What are the fruits? Love, joy, peace, patience, goodness, generosity, faithfulness, gentleness, self-mastery [Gal. 5:22]. By these he is nourished, by these he is entertained. And blest the one who nourishes him, because he will be nourished by him with eternal good things; and blest the one who receives him as his guest, because he will be received by him as his guest in the

kingdom of heaven! Indeed! So if someone is to receive a king as his house guest [The word that I have translated house guest does not appear in the lexica, either ancient or modern, though the meaning is clear.], he rejoices and is extremely glad; hoe much more then someone who receives the King of kings and Lord of lords as his house guest. That he is received is clear from what he himself has said: I and my Father will come and make our abode with him [John 14:23]. And again: One who has my commandments and keeps them, is the one who loves me; the one who loves me will be loved by my Father, and I shall love him and manifest myself to him [John 14:21]. Therefore, since such are the promises, let us not only bear, but let us endure with joy all things, both those that are present, those that are whispered about and those that are expected, as we listen to the Apostle when he says: Now I rejoice in my sufferings for your sake, and in my flesh I complete what is lacking in Christ's afflictions for the sake of his body, that is the Church [Col. 1:24]. And again Saint James who says: My brethren, whenever you face trials of any kind, consider it nothing but joy, because you know that the testing of your faith produces endurance; and let endurance have its full effect, so that you may be perfect and complete, lacking in nothing [James 1:2-4]. Do you see then that in trials there is joy, and in tribulations gladness? For these are the things that are exchanged where God is concerned; and this is how the saints led their lives; this too how we, by doing violence to ourselves and yet greater violence, and by living our life in their footsteps, shall inherit the kingdom of heaven, in Christ Jesus our Lord, to whom be glory and might, with the Father and the Holy Spirit, now and always and to the ages of ages. Amen.

CATECHESIS 69
That those who have passed through life in afflictions and miseries enjoy a pleasure which is without sorrow and ineffable. In PG the title adds In memory of the godly Platon. [It was given on Wednesday of the 5th week of Lent.] Brethren and Fathers, everyone who is starting something, whether it be word or action, at the beginning has affliction and difficulty, but at the conclusion of the struggle joy and happiness. So a farmer sows with tears, as we sing, but reaps with gladness [Cf. Ps. 125:5]. The soldier as he sets out to war is depressed, but as he returns from war he is filled with joy. So we too now that we have come near the end

of our abstinence, no longer remember the mortification of our former struggles, but we rejoice at our present ones and glorify the Master. Would that you may excel in noble struggles for the time ahead. For I testify to you that you have come through the time of the fast in the right spirit, without conflict, without disturbance, obediently, in good order, each one fulfilling his service properly. And thanks be to the powerful God who has empowered you to achieve this completion. Let us then take this example, brethren, and at the completion of life here, whenever each of us rests from his works, When Christ our life appears [Col. 3:4.], When he hands over the kingdom to God the Father, as it is written, when he has abolished every rule and every authority and power [1 Cor. 15:24]; because then the saints will have no sensation of their sufferings and struggles for the sake of virtue, but will enjoy a pleasure without sorrow and ineffable. And who are they? The glorious fathers and prophets before the Law and under the Law, those like Abraham, those like Moses; in the time of grace, the blessed Apostles, the victorious Martyrs, the whole choir of the Saints. Among them and before them the great Forerunner, whose imitator our venerable father Platon, whose memory we are celebrating today, was counted worthy to become by denouncing the adulterous Emperor [St Platon was St Theodores spiritual father. He denounced the illicit marriages of Constantine VI. This resulted in the banishment of the two saints in 809. St Platons feast is on the 4th April]. And since the disciples of a good teacher should themselves be, as the tree is known by its fruit, I beg and implore you, by the same rule, that we too may follow in the same tracks that he and the rest of our fathers and brethren followed, not abandoning our ascetic discipline nor the confession which lies before us. For you have certainly all heard what the wretched Alexander has done; he has denied his obedience and his confession. And what caused him to suffer this but that fact that he had been on his own ? how do I blame those who are on their own [The Greek word used here, is common in the sense of solitary, but here it means a monk who is isolated, without other brothers. The community was scattered at this time in semi-exile and St Theodore clearly had problems with monks who wanted to live on their own with all the attendant dangers.] ? and had become a lover of money like Judas. Both of them betrayed the Lord of glory, the one to the Jews, the other to those who think like the Jews, the Iconoclasts. Rightly the Apostle cries out: The love of money is a root of all evils, and in their eagerness to be rich some have wandered away from the faith and

pierced themselves with many pains [1 Tim. 6:10]. I want next to rebuke some of you not unreasonably. Why so? Because, since he was a lover of power and a lover of rank, the poor fool, you connived with him, as a joke in fact, by voting for him as priest; and he, maimed by the devil, turned the game into reality. Oh how the poor wretch has suffered! He has suffered shipwreck in the faith [Cf. 1 Tim. 1:19. One of those mentioned by St Paul was also called Alexander.], he has lost the merchandise of virtue, he has grieved us too lowly as we are, he has caused as much scandal as he can to the Church of God. But may our good God, who brings from the deep of destruction the soul that has been submerged, call him back finally from his fall when he has at last repented; may he pardon you for your rashness and idle speech, and may he save us all for his heavenly kingdom, in Christ Jesus our Lord, to whom be glory and might, with the Father and the holy Spirit, now and for ever, and to the ages of ages. Amen.

CATECHESIS 70
That we should endure every torment in imitation of Christ and the saints. Given on the Friday of the 5th week of Lent. Brethren and Fathers, the previous instruction [Unless the renegade Alexander was more dangerous than St Theodore says this does not seem to have been Catechesis 69. Moreover according to some MSS there was one for Thursday of this week, number 33 of the Large Catechesis. The latter speaks of no such threats.] no doubt pained you which indicated the trials that are being meditated against us. But because of what I have said to you, says the Lord, grief has filled your hearts; but I speak the truth to you [John 16:6-7]. And again the Apostle: It is not troublesome for me to speak, while for you it is a safeguard [Phil. 3:1]. May we be safeguarded, then, with every spiritual safeguard, and if what is being said passes into act, we will meet it, with God's help, nobly; but if not, it will not be without advantage for us as our good God accepts such preparation and without toils and blows crowns those who thus choose. Already Lent draws to its end and the time introduces the fair crown, that is the remembrance of the life-giving sufferings of the Saviour, in which we find the greatest consolation. For if our Lord and God was arrested for our sins, is it a great matter if we unprofitable servants should also be arrested for his sake? And if he was bound and led away and put in prison, is it

so strange should we suffer the same treatment as the Master? Rather it would be exceedingly grievous not to encounter such things. But if we must be scourged, let us bear the scourges; and if we must be beaten, let us bear the beatings; and we have to be spat on, let us bear the spittings; and finally if we must be put to death, let us bear that revered death. And good it is if anyone were to be found worthy to become a partaker in Christ's sufferings. This is blessedness, this is immortality. Do we not hear what the Apostle says? From now on, let no one make trouble for me; for I carry the marks of the Lord Jesus branded on my body [Gal. 6:17]. As though he were saying: Let no one despise me, for I bear the adornments of Christ the universal King in my flesh. Such also was Saint Ignatios who called himself God-bearer by his bearing in himself the Lord's sufferings. Such was St Efstratios who cried out in the midst of torments and said, Now I know that Christ lives in me. O blessed voices and thrice-blessed souls! Whose memorials then do we celebrate? Whose nativities do we feast? To whom do we erect sacred churches, whose relics do we venerate? Is it not those of the Martyrs? Those of the Confessors? Those of the Ascetics? And if here they have been found worthy of so great glory, how much and how great the splendour they would enjoy in the age to come? Ineffable and unimaginable the reckoning! This is the fair business, this the blessed exchange: by small struggles and toils to purchase goods that are eternal and without end. Let us too then imitate them, brethren; let us mingle our blood with the holy blood, for this is possible; for its nature is not dissimilar nor has he changed who says: See, see that I am and I have not changed [Cf. Dt. 32:39 and Mal. 3:6]. He loves all equally, he died on behalf of all, he sets before all inexhaustible delight, he is passionate for the salvation of all, and this to him is riches, for he says he is richly generous to all who call upon him [Rom. 10:12]. Therefore let us call upon him in what befalls us and he will give power and might [Ps. 67:36] to our souls. Let us embrace him and he will bring our enemies to naught [Ps. 107:14] both seen and invisible. Let us await him and he will crown us for the day of resurrection of the dead, for the day of his appearing; for which may we too be found worthy to attain without condemnation and to stand uncondemned at his judgement seat, giving a good defence, in Christ our Lord, to whom be glory and might, with the Father and the holy Spirit, now and for ever, and to the ages of ages. Amen.

CATECHESIS 72

On the saving Passion; and teaching on humility and patient endurance. Given on the Wednesday of Holy Week. Brethren and Fathers, the present day is holy and to be venerated, for from this day the Lord begins to take on himself the sufferings of the Cross for our sake, in accordance with Davids words: Why did the nations rage and the peoples imagine vain things? The kings of the earth rose up and the rulers assembled together against the Lord and against his Christ [Psalm 2:1-2]. They assembled together to plot an evil plan against the Master. The deceitful Judas denied him utterly and betrays the teacher with a deceitful kiss. The Lord of all things is led away prisoner, stands before the judgement seat, is interrogated and answers; and when he answersO fearful report!he is struck by a slave and bears it with longsuffering, saying: If I have spoken evil, give testimony to the evil; but if well, why do you strike me? [John 18:23] Then he is scoffed at, mocked, jeered at, ridiculed, spat at, buffeted, scourged. He ascends the Cross, and when he has ascended he prays for his murderers: Father, forgive them their sin, for they do not know what they do [Luke 23:33]. Then he is given gall with vinegar to drink, he is pierced by a lance, the immortal is put to death. These in brief are the Master's sufferings, and one who hears them with understanding is not angry, or embittered, or enraged, or puffed up, or arrogant towards his brother; is not envious, or filled with vainglory. Rather he is humbled, crushed, considers himself to be earth and ashes, desires communion in Christ's sufferings, to is eager to be conformed to his death, so that he may have a part in the glory of his resurrection. But you too take courage, because you have shared and are sharing in the Master's sufferings. For you see where you are. Is it not for the sake of his word and his testimony that you are in exile and persecution? [These Catecheses were given when St
Theodore and his monks were in exile from Constantinople in the reign of Michael II (820-829).] Have you not previously experienced prison?

Have you not shed your blood under tortures? Have not some of our brothers died a martyr's death? Such then is our boast in the Lord, such our gift. But since until the end beatitude is not assured because of the ease of reversal and the impossibility of knowing what the morrow will bring to birth, stand your ground unflinching and unmoving in the Lord striving side by side with one spirit and one soul for the faith of the Gospel, in no way intimidated by your opponents [Phil. 1:27-6], not giving offence in anything, but in everything recommending

ourselves as God's ministers [2 Cor. 6:3-4], by obedience, humility, meekness, longsuffering, great endurance. For you need endurance in order to do God's will and obtain the promise. For in a little while he who is coming will come and not delay [Heb 10:36-37]. But if he will come and not delay, why do we hate being in afflictions and do not rather choose to die each day for the Master? For it is written: If we have died with him, we shall also live with him; if we endure, we shall also reign with him; if we disown him, he will also disown us; if we are unfaithful, he remains faithful; he cannot disown himself [1 Tim. 2:11-13]. How great joy the saints will have when they see the Lord coming from heaven with the angels of his power [2 Thess. 1:7], inviting them with inexpressible joy, crowning them and becoming their companion for ever and ever? What anguish will they have who have disobeyed the Gospel and transgressed his commandments? They will suffer the penalty, as it is written, of eternal destruction, cut off from his presence and from the glory of his strength, when he comes to be glorified in his saints and marvelled at among all who have believed [2 Thess. 1:9-10]. And so, brethren, as we contemplate and think on these things, again and again let us purify ourselves from every defilement of flesh and spirit, perfecting holiness in the fear of God [2 Cor, 7:1], zealous for what is better, striving for what is more perfect, hating what is evil, holding fast to what is good, loving one another with brotherly affection, outdoing one another in showing honour, not lagging in zeal, being ardent in spirit, serving the Lord, rejoicing in hope, patient in affliction, persevering in prayer [Rom. 12:9-12], that by such sincerity we may worthily celebrate the imminent Pascha, and be counted worthy to enjoy the eternal blessings in Christ Jesus our Lord, to whom be glory and might with the Father and the Holy Spirit, now and for ever, and to the ages of ages. Amen.

CATECHESIS 73
On the saving passion of our Lord and Master Jesus Christ. Given on Good Friday. Brethren and Fathers, while the sufferings of our Lord Jesus Christ when they are recalled are always able to pierce the soul, they do so especially in these present days, on which each of them reached its end. What then are they? The murderous council against him, the Jewish arrest, his being led away to death, his arraignment before Pilate's tribunal, the interrogation, the scourging, the blows, the

spittings, the insults, the mockeries, the ascent of the Cross, the nailing of his hands and feet, the tasting of gall, the piercing of his side and all the other things which blazed forth [This word is not in the lexica, but the meaning is clear.] with them, which the world cannot contain, nor can anyone worthily proclaim, not human tongue, nor even all the tongues of angels together. For let us consider, brethren, this great and ineffable mystery. The Lord who reveals the counsels of hearts [1 Cor. 4:5] and knows every human desire is the one who is taken before a council of death; the Lord who bears all things by the word of his power [Hebrews 1:3.]is the one who is handed over to sinners; the Lord who binds the water in the clouds [Job 26:8.] and sows in the earth in due season and uniformly is the one who is led away prisoner; the Lord who measures the heavens with the span of his hand and the earth in a handful and weighed all the mountains in the balance [Isaias 40:12.] is the one who is struck by the hand of a servant; the Lord who adorned the boundaries of the earth with flowers is the one who is dishonourably crowned with thorns; the Lord who planted the tree of life in Paradise is the one who is hanged upon an accursed tree. O great and more then natural sights! The sun saw them and faded, the moon saw them and was darkened, the earth perceived them was shaken, the rocks perceived them and were rent, all creation was turned back at the outrages done to the Master. The lifeless elements which have no senses, as if endowed with life and sensation from fear of the Lord and from the spectacle of what is seen, were amazed and altered; and do we, who have been honoured with reason, for whose sake Christ died, remain untouched and unweeping in these days? How could we be less rational than things which have no reason, more unfeeling than the stones? In no way, my brothers, in no way. Let us rather be amazed in a manner worthy of God, by being changed with a fair change; let us draw down tears, sacrifice the passions, changing insults for insults and exchanging wounds for wounds, the one through obedience, the other through unflinching confession. Do we not see the burning incitements of divine love? Who ever dwelt in prison for a friend? Who accepted slaughter for their beloved? But our good God not only did the one and both of them, but accepted ten thousand sufferings for the sake of us, the condemned. Fittingly then the blessed Apostle, when he thought on these things and became powerfully aware of the love of God, said For I am persuaded that neither death nor life, neither angels nor rules nor powers, neither present nor future, neither height nor depth, nor any other creature will be able to separate us from the love of God in Christ

Jesus our Lord [Rom. 8:38-39]. For such was the love God had for us that he gave his only Son, that all who believe in him might not perish, as it is written, but have eternal life [John 3:16.]. As an exchange for this love, the saints, when they had nothing to offer, offered their own bodies and blood by asceticism and struggle, singing with blessed David the song: What return may we make to the Lord for all that he has given to us? [Psalm 115:3.] Let us also, brethren, cry out these words each day, as we serve him with an unceasing attitude of love, striving again and again for what is better, so that we may become heirs with the saints of the eternal blessings in Christ Jesus our Lord, to whom be glory and might with the Father and the Holy Spirit, now and for ever, and to the ages of ages.

CATECHESIS 78
On listening with understanding to the Holy Scriptures. Brethren and fathers, all we human beings have eyes and ears; however it is not given to all to see and hear, but to those who in addition have a ear which obeys and an eye for looking. That is why the Lord says in the Gospels, Those who have ears to hear, let them hear [Matthew 13,9]. While of those who are hard of hearing the Prophet says, God gave them a spirit of compunction, eyes for not looking and ears for not hearing [Romans 11,8]. We should surely then listen with understanding to the things that are read to us, not simple-mindedly or anyhow, so that we may not fall beneath the threat, but rather that we may able to say, as it is written, The Lords training opens my ears [Isaias 50,5]. The one who hears like this is attentive and moved by compunction, as we sing in Davids Psalms, Rejoice in the Lord, you just [Psalm 32,1]. Such a person considers everything here to be a passing shadow; considers everything to be rubbish, so that he may gain Christ [Cf. Philippians 3,8]. Just as he hears him saying to his Disciples, I will not leave you orphans. I am coming to you. A little while, and the world sees me no longer. But you see me, because I live and you will live [John 14,18-19]. And again, I am the vine and you are the branches [John 15,5]. And again, You are my friends, if you do whatever I command you. I no longer call you servants, because the servant does not know what his lord does. But I have called you friends, because everything that I have heard from my Father, I have made known to you [John 15,1415]. And again, You have remained with me in my trials, and I make

a covenant with you an eternal covenant that you may eat and drink for ever at my table in my kingdom [Luke 22,28-30]. When someone who loves God hears such words, they not only rejoice but also choose to die for Christ every day. This then was how all the Saints lived their lives, with statements such as these they gloried triumphantly of their longing for God. Jeremias says, I did not grow weary following you, Lord, nor did I desire any human day [Jeremias 17,16]. David says, What shall I give the Lord in return for all that he has given me? I will take the cup of salvation and call on the name of the Lord [Psalm 115,3-4], while the Apostle again says, It has been given us by God not only to believe in Christ, but also to suffer for him [Philippians 1,29]. Similarly the Apostles, after they had been flogged, rejoiced, as Scripture says, because they had been found worthy to be dishonoured for the name of Christ [Acts 5,41]. In short each of the Saints with words like these reveals their love for Christ. And therefore, brethren, let us too hear obediently what is said and love our beloved God with love, always giving thanks for all the good things that he has done for us, that he chose us from the beginning for salvation by the sanctification of our profession here; that he gave us the grace to worship him with orthodox faith and not be carried astray. For how many have gone astray, utterly deceived by human trickery, by villainy to the cunning of error [Ephesians 4,14]! How many are famished not with a famine of bread or thirst for water, but a famine of hearing the word of God [Amos 8,11], as it is written! To us has been given, like a full table, the teaching of the Saints, whence one works the divine words like a goldsmith, another and another from here and from there sweetens by his utterances. It is opportune then to say with the Apostle, If God is for, who is against us? For the One who did not spare his own Son, but handed him over for us all, how will he not with him also grant us all things? Who will bring a charge against Gods chosen one? It is God who justifies. Who then condemns? It was Christ who died, yet rather he was raised from the dead, who is also at the right hand of God and who also makes intercession for us [Romans 8,31-34], to God the Father that is, and who will also bestow on us his eternal kingdom, for to him belong glory and might, with the Father and the Holy Spirit, now and for ever, and to the ages of ages, Amen.

CATECHESIS 103

On keeping Gods commandments and the just threat against those who neglect them. [1]
Brethren and fathers, God, who fashioned us and brought us out of non-existence into being, [2] has placed us in this life as in a schoolroom to learn to gospel of his kingdom. For this reason too, when he sent out his disciples to preach, he gave them this command, Go and make disciples of all the nations, baptizing them in the name of the Father, the Son and the Holy Spirit, teaching them to observe everything that I have commanded you. [3] But what are the things he commanded? According to the old covenant, to summarise, You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness. [4] According to the new, things that are higher and more precise. For Scripture says, it was said to those of old, You shall not murder; whoever commits murder will be liable to judgement. But I say to you, everyone who is angry with their brother without good cause will be liable to judgement. [5] Again, it was said to those of old, [6] You shall not commit adultery. But I say to you, everyone who looks at a woman with lust has already committed adultery with her in his heart. [7] Again, it was said, You shall not commit perjury. But I say to you, you are not to swear at all. [8] Again, it was said, You shall love your neighbour and hate you enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you. [9] Do you see how great the difference is between the two covenants? The one forbids the acts themselves, while the other the impulses from which the acts come, so that sin may not put down roots from there. If then we are found to be living in accordance with neither law nor Gospel, but rather, as one might say, with paganism, what shall we suffer on that day? [10] Do not be led astray, Scripture says, neither fornicators nor idolaters nor adulterers nor male prostitutes nor Sodomites nor thieves nor extortioners nor drunkards nor slanderers nor robbers will inherit the kingdom of God. [11] And for this reason, as I have often declared by way of putting you on your guard and do so now, let no one live on their own, behave without discretion, amass money, acquire a slave; let no one be a horse breeder or cattle herdsman or engage in any activity [12] beyond the rule under persecution. [13] From these come greater and more serious sins. Nevertheless there are some of you who, being disobedient, disobey, and being quarrelsome, quarrel with the truth. And I, your poor Abbot, [14] am not responsible for the blood

of any of you, for I have not shrunk from declaring to you Gods ordinance, nor by, keeping silent, have I failed to reveal the sword that is coming upon those who disobey. [15] Or are we provoking the Lord to jealousy? Are we stronger than he? [16] The axe is already being laid to the root of the trees. Therefore every tree that does not bear good fruit will be cut down and thrown onto the fire. [17] Are you frightened by this example? [18] Do you not tremble at the threat? Are you not afraid of death, which we shall all face [19] in a little while? How are we to look on the fearsome angels, as they come to take us from the body? How are we to journey on that long and unending road, if we have not obtained the necessities for the journey? How are we to take our stand at the judgement seat of Christ, to whom every knee shall bow and every tongue confess, [20] if we have a bad conscience? Will we not inevitably be sent away from there to the place where the fire is not quenched and the worm does not die, [21] where there is weeping and gnashing of teeth. [22] But, brethren, so that this does not happen, Come, let us worship and let us weep to our good God. Let us come into his presence with confession, [23] supplication, compunction, tears, prayers, fasts, purity and every form of good conduct. He is expiation for our sins, [24] and he has not shut the doors against us, he has not turned away from someone who turns back, but he lets them approach like the harlot, the prodigal and the thief. Yes, brethren, I beg you, let us stand up, let us rouse ourselves and let us compete, so that, like school children, who are ready learners, when they are dismissed, go home rejoicing, we too, as genuine disciples of the Gospel, when we have been dismissed from the life here, may depart with joy for the everlasting life in Christ Jesus our Lord, to whom belong glory and might, with the Father and the Holy Spirit, now and for ever and to the ages of ages. Amen.

[1] The current Moscow edition of the Lenten Triodion gives this catechesis, in a Russian translation, for the Sunday of the Tax Collector and the Pharisee, though there is nothing to suggest this either in the text itself or in the numbering of the Greek MSS., where it is numbered 116. The series for the Triodion begins with number 13 in Greek, for the Wednesday before Meat Sunday. [2] A quotation from the Anaphora of St John Chrysostom.

[3] Mat. 18:19-20. [4] Exodus 20:13-15. [5] Mat. 5:21-22. The words without good cause (one word in Greek) are not in many ancient MSS. nor in some of the versions and are generally rejected by contemporary scholars, but are part of the Churchs text. The latest edition of Liddell and Scott adds this meaning to the article in question, citing a number of passages from Demosthenes for it. [6] Most modern editors omit to those of old in this verse. [7] Mat. 5:27-28. [8] Mat. 5:33-34. [9] Mat. 5:43-44. [10] The day of judgement. The phrase, without further explanation, is found already in the New Testament. Cf. Mat. 7:22, 2 Timothy 1:18 and 4:8. [11] 1 Cor. 6:9-10. The exact meaning of some of these terms is much disputed, as a glance at the many contemporary commentaries and versions of the New Testament will show. Neither St John Chrysostom nor Theodoret comment on the individual categories. [12] This meaning is not attested in the lexica. [13] One of a number of references by St Theodore to the problems of keeping community life and discipline when the brotherhood is in exile and dispersed. [14] Literally, And I, the humble, but this is most unnatural in English and I have taken the liberty of trying to convey a tone of voice rather than the literal sense of the words. [15] Colossians 3:6. The Greek has sons of disobedience, which is a Semitism for the disobedient, but the word sons is particularly apposite in the context of a monastic brotherhood. The phrase in the New Testament refers to those who oppose God. Cf. also Ephesians 2:2 and 5:6. [16] 1 Cor. 10:22. [17] Mat. 3:10. [18] Cf. Hebrews 4:11.

[19] The use of this verb suggests that St Theodore may be thinking of Malachy 3:2. [20] Isaias 45:23, Rom. 14:11 and cf. Phil 2:10-11. [21] Isa. 66:24, Mark 9:48. St Theodore reverses the two clauses. [22] Mat. 8:12. The phrase occurs six times in Matthew and once in Luke. [23] This is a free citation of Psalm 94 vv. 6 and 2. The actual expression good God does not occur in Scripture, except predicatively in Psalm 72:1. The Greek word exomologesis means both thanksgiving and confession (sc. of sins). The latter is clearly the meaning St Theodore intends here, and this is why he has put verse 2 after verse 6, to make the beginning of his list [24] 1 John 2:2.