2. To Amphilochius on St. Spirit. Ch.18. Creations in Russian translation. Vol. III, p. 244. Moscow, 1891.

Epistle 2 (61). To the monastics

At the present time, when Christ is persecuted through His icon, not only the one who has the advantage in rank and knowledge must asceticize, conversing and instructing in Orthodox teaching, but also the one who takes the place of the disciple must boldly speak the truth and freely open his mouth. These words do not belong to me, a sinner, but to the divine Chrysostom, as did the other Fathers.

As for the fact that the gentlemen abbots, who were detained by the emperor, did not do the above, although they were superior in rank and knowledge to all the abbots of this country, but, on the contrary, were rather silent, and not only were they silent, although this was difficult, but they also signed with their own hands that they would neither gather together nor teach. This is a betrayal of the truth, a renunciation of the pastoral ministry, and the destruction of the subordinate and equal.

The Apostles, having received a command from the Jews not to teach in the name of Christ, said: "Judge whether it is right in the sight of God to listen to you more than to God" (Acts 4:19); and again, "We must obey God rather than men" (Acts 5:29). The same and similar things should have been said to those abbots, so that God would be glorified through them, for the edification of the Orthodox, in order to strengthen the monasteries, in order to strengthen the suffering in exile.

Why do we prefer monasteries to God, the well-being received from them to suffering for the good? Where are the words, "He spoke before kings, and was not ashamed" (Psalm 118:46)? Where is the saying, "Behold, I will not hinder my mouth" (Psalm 39:10)? Where is the glory and power of our calling? Do you remember how the blessed Sava and Theodosius, at the time when the emperor Anastasius had given himself over to impiety, rebelled fervently in defense of the faith, now anathematizing false teachers in the Church, now testifying in the letters they sent to the emperor that they were ready to suffer death rather than change anything of what had been decreed?

These same gentlemen abbots, as they say, say: "Who are we?" then there are the monastics, who should not be carried away by anything except those who are not attached to the world and independent; then there are the abbots, who turn away temptations from others and should not give anyone a reason for temptation; that the ministry, says the Apostle, should be blameless (2 Corinthians 6:3). And what temptation and temptation, or rather humiliation, did they produce with their own signature, is it necessary to speak of this? For if silence is in part agreement, how shameful is the affirmation of such agreement by signing before the whole Church?

You also say that Patriarch Nicephorus, while serving in a secret place [2], secretly commemorates the saints, and all the patricians, not to mention others, remain Orthodox. But what does Christ say? Whosoever shall confess Me before men, him will I also confess before My Heavenly Wholesale (Matt. 10:32): and the opposite of this is in the case of renunciation. And if they signed with their own hands, only not to gather together, then this is also a renunciation.

For how will they keep what Christ said: "Him who comes to me I will not cast out" (John 6:39)? Someone comes, asking and wishing to learn the truth, whether it is the abbot or someone else; What will the abbot answer him? Obviously, these are: "I have received a command not to speak; And, oh, if only that were the case! - but also not to accept you into the monastery and not to have communion." And Christ says: "Receive and teach, if any man be shaken, my soul is not pleased with him" (Hebrews 10:38).

So they signed to obey the emperor in spite of Christ. This, brothers and fathers, is what they have done, as I have known for certain. And since you have decreed that I should express what seems important to me, I have declared it before the Witness by God, taking my word to keep it as a secret, fearing temptation. However, you, in saving, save your souls, praying also for me, the humble one.

Notes

1. That is, the emperor Anastasius I (491-518), devoted to the Eutychian and Manichaean heresy.

2. Leo the Armenian first deprived Nicephorus of the right to head the patriarchate, and then achieved his forcible deposition from the cathedra.

Epistle 4 (63). To Theophylact, Bishop of Nicomedia