Saint John was born in the Syrian city of Damascus - the capital of the Muslim world - around 680. His father Sergius Mansur was a Christian and served as chief treasurer under the Damascus caliph. When John was ten years old, his father found among the captives brought to the Damascus market an educated monk who, as it turned out, was strong not only in secular sciences, but in music and theology. This monk taught John and his adopted brother Cosmas (the future Bishop of Mayum) sciences, but achieved particular success from his brothers in theology. Soon the monk left the family, explaining to the boys' father that they had become wise men. Sergius himself soon died, and John was forced to take his father's place in the service of the caliph. After some time, the caliph, who noticed John’s high education and wisdom, made him his first minister and mayor of Damascus.
John was very burdened by his position, but wealth and luxury could not harm the purity of his soul. Despite all the difficulties associated with his position, he burned with a fiery love for the Orthodox Church and always, like his father, defended Christians from the oppression of Muslims. As he himself later put it: “I became the defender of the Church and brought the talent of speech entrusted to me to its defense.”
In 726, the time of iconoclasm began in the Byzantine Empire. Emperor Leo the Isaurian (716 - 741) set out to convert the Arabs to Christianity in order to protect themselves in the future from their devastating raids. But one of the important obstacles to the implementation of his plan was the veneration of icons, which Muslims could not accept in principle.
The solution was simple: the emperor issues a decree prohibiting the veneration of holy icons and even their use. This decree caused serious unrest in the Byzantine Empire, splitting it into two camps - iconoclasts and icon worshipers. The departure from the truth for the sake of political interests caused strong resistance from the Patriarch of Constantinople German, Pope Gregory III and John of Damascus, who had already become a great theologian by that time. The excellent gift of speech, which John actually possessed, helped him in compiling “Words” and “Epistle”, which were read avidly in Constantinople and other cities, passed from hand to hand and simply retold. In his works, John of Damascus very effectively used all possible historical arguments and referred to parables told by saints. He said that if the shadows and handkerchiefs of the apostles healed diseases, then why can’t we honor their icons?
All these calls and exhortations acted mainly on ordinary people - strengthening some on the path of confession of the true faith, helping others who had stumbled to find this very truth. But they only irritated the emperor, and he simply tried to get rid of his main opponents. He deposed Patriarch Herman, and ordered Pope Gregory III to be either poisoned or killed with a sword. But, fortunately, he did not succeed in his plan - the Romans stood up for their dad with weapons in their hands. The iconoclast decided to slander John of Damascus before the caliph. He ordered his scribe to forge John's handwriting and write a letter addressed to him, the Emperor of Byzantium, in which John of Damascus allegedly offers the emperor assistance in overthrowing the caliph.
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Joy and gratitude filled John’s soul, and he wrote his first majestic song: “Every creature rejoices in You, O Gracious One.”
The rumor about this miracle reached the caliph, and he summoned John to him. Having listened to the explanations of John of Damascus this time, the caliph realized that he had unfairly offended his faithful servant and ordered his mistake to be corrected, generously rewarding him and offering to continue his service further. But John of Damascus realized how fragile earthly gold and worldly glory are and abandoned all this.
Having distributed all his property to the poor, John, together with his half-brother Cosmas, went to the monastery of the Monk Sava the Sanctified, located near Jerusalem.
Patriarch John of Jerusalem, under whose jurisdiction this monastery was located, in Jerusalem ordains John of Damascus as a presbyter and leaves him as a guide at the Church of the Resurrection of Christ. But after the patriarch leaves this world, John returns to the monastery, where he continues his theological works in defense and glorification of Orthodoxy. John of Damascus lived to a ripe old age and died around 780.
Saint John of Damascus is the first taxonomist among the Fathers of the Church, an unsurpassed writer of church hymns and a zealous defender of the foundations of Orthodoxy.
Of the systematic works of John of Damascus, the most important are:
“Dialectics” (contains a rethought presentation of the best from Aristotle, Porphyry, Nemesius, etc.);
“The Book of Heresies” (in particular, this includes an exposition and criticism of the teachings of Mohammed);
"An Accurate Exposition of the Orthodox Faith."
Among the polemical-dogmatic works of St. The books of John of Damascus occupy first place:
“Epistle against those who condemn holy icons”;
Essay against the Nestorians "Discourse".
It is to John of Damascus that we owe the appearance of the Octoechos (Osmoglasnik) - Sunday services divided into 8 voices.
Even during his lifetime, this book and some of John’s canons began to be introduced not only into the Greek Churches, but even into the Syrian Churches, among the Jacobites and Nestorians. With his Okotoich St. John of Damascus made a great change in the order of worship, so he again revised both the Rule of Jerusalem (Sava the Sanctified) and the Months.
Interpretation: Therefore, if, in proportion to our ability to understand, we are raised to divine and immaterial contemplation through sensory images, and divine providence lovingly clothes with images and forms that which is devoid of forms and images, so that we are led [by them] as if by a hand, then why is it indecent depict, in proportion to our own ability of understanding, the One who, for our sake, lovingly appeared in appearance, image, and nature as a man?
A long-held story has reached us that Abgar - I mean the King of Edessa - inflamed with divine love by what he heard about the Lord, sent envoys asking [the Lord] to visit him. If He refused to do this, then Avgar ordered the painter to copy His image. Having learned this, He who knows everything and can do everything, took a piece of canvas and, bringing His face closer [to it], at that time imprinted His own image, which remains to this day - one of the oldest icons. However, it is not among the surviving icons of the pre-iconoclastic period.
V. Saint Basil, from that word on [the day of] the blessed martyr Barlaam, the beginning of which: Before, of course, the saints; and near the end of the same word:
...Rise now with me, glorious painters of excellent ascetic deeds, and make the diminished image of the leader great with the help of your art. Illuminate the winner, very vaguely drawn by me, with the colors of your wisdom. Let me retreat - defeated by you in the matter of drawing the exploits of a martyr! Yes, I rejoice, yielding today to such a victory won by your strength! May I see more carefully the struggle between the hand and the fire that you draw! May I see a fighter more clearly drawn in your picture! May the demons cry [already] even now, amazed by the exploits of the martyr you depicted! May the burning and conquering hand be shown to them again! Let us also inscribe on the board the Master of Labor in competitions - Christ, to whom be glory forever and ever. Amen .
VI. His, and the words on [the day of] the holy forty martyrs
...For both prose writers and painters often tell about brave military deeds: some - decorating with words, others - drawing on boards; both of them aroused many to a courageous course of action. For what the word shows through hearing, silent painting shows through imitation...
VII. His, from the thirty chapters [written] to Amphilochius about the Holy Spirit; answer 18th
...Because the image of a king is also called a king, [although these are] not two kings. For power is not divided, and glory is not divided. For just as the leadership and power that rules us is one, so the praise coming from our side is one, and not many, because the honor given to the image passes on to the prototype. And so, what the image is here imitatively, this there by nature is the Son, and just as in what is done artistically the likeness consists in the form itself, so in the divine and uncomplicated nature the unity consists in the community of the Divinity...
Interpretation: If the image of a king is a king, then the image of Christ is Christ, and the image of a saint is also a saint. And power is not cut, and glory is not divided, but the glory created by the image becomes the property of the one who is depicted. Demons tremble at the saints and flee from their shadows; the image is a shadow, and I make it as an exorcist of demons. If you say that one should unite with God only mentally, then eliminate everything corporeal: lamps, fragrant incense, the very prayer pronounced with the voice, the most divine sacraments performed through the medium of substance: bread, wine, anointing oil, the sign of the cross. For all this is a substance, [like] the cross, the sponge that took place during the crucifixion, also the cane and the spear that pierced the life-giving rib. Either eliminate the veneration of all this, which is impossible, or do not completely reject the honor that belongs to the images. Divine grace is imparted to objects consisting of matter, since they bear the names of those who are depicted [on them]. Just as the snail that gives purple is in itself something insignificant, so is silk and clothing made from both; and if the king is clothed in it, then the honor inherent in the clothed one is given to the garment; Likewise, objects consisting of matter are in themselves unworthy of worship, and if the person depicted [on them] is filled with grace, then, according to the measure of faith, they also become participants in grace [that is, they pour it out]. The Apostles saw the Lord with their bodily eyes, and others saw the Apostles, and others saw the martyrs. I also strongly desire to see these both in soul and body and to have a medicine that protects from evil, since I was created with a dual nature; and, seeing what is visible, I worship not as God, but as an image worthy of veneration of what is precious. You, of course, may be tall, insubstantial, and above the body, and, like an incorporeal one, you show contempt for everything visible; but I, since I am a man and clothed with a body, strongly desire to be physically in company with what is holy and to see it. O high one, show mercy to my base thoughts so that you [yourself] can maintain your height! The Lord praises my love for Him, and also glorifies His friends. For the Lord rejoices when a servant devoted to Him is glorified, [as] he said when glorifying the forty martyrs. But look what he says in the same way, praising the glorious Gordius.
VIII. St. Basil, from the word for the [day] of the martyr Gordius
...At the mere recollection of those excellent deeds performed by the righteous, peoples rejoice with spiritual joy and, listening, are encouraged to compete and imitate those virtues. For the history of those men who lived well provides those who are being saved, as it were, some light on the path of life. And again: And so, whenever we narrate the lives of those who shone with piety, we first glorify the Lord through His servants, and [then] we praise the righteous, testifying to what we know, [finally] we stir up joy among the nations because they listen to beautiful things...
Interpretation: See how the remembrance of the saints shows the glory of God, sings a song of praise to the saints, and produces joy and salvation for the nations. So why are you eliminating it? And that recollection occurs through words and images, says the same divine Basil.
IX. The same saint, on [the day of] the martyr Gordius
…For just as fire naturally follows light, and myrrh follows fragrance, so good deeds necessarily follow benefits. However, this is no small matter: to carefully find the truth of what was [done] then. For some faint memory has reached us, preserving the valiant deeds of this man during the competitions, and it almost seems that our situation is similar to what happens to painters; because just as those, after copying images from images, most often, as is natural, remain behind the prototypes, so we, removed from the very contemplation of affairs, are threatened with a not insignificant danger of belittling the truth...
X. At the end of the same word:
...For, just as we are always surprised when we see the sun, so the memory of that husband is always fresh for us...
Interpretation: It is clear that [it is fresh with us because] we constantly contemplate [that husband] both through speech and images.
XI. And in a word on [the day of] the highly revered forty martyrs, he says this:
...He who loves martyrs, how could he be fed up with the memory of them? Because the honor given to those slaves who are excellent proves love for the common Master. And again: Sincerely please the one who tasted martyrdom, so that you, by your own will, become a martyr and appear awarded the same praises that they did, even if you were not persecuted, burned, or scourged...
Interpretation: So, why do you keep me from honoring the saints and do not want me to be saved? And that, in his opinion, the image drawn with paints is akin to the one drawn in words, listen to what he says after a short interval.
XII. St. Basil:
...So here we go! By bringing them into the middle with our memories, as if in a painting, showing everyone the exploits of these men, we will bring to those present the common benefit from them...
Interpretation: Do you see that the matter of image and word is one and the same? For, he says, as if in a picture, we’ll show it in words]
The immediately next part of the word again [contains this]:
...For both prose writers and painters often talk about courageous military deeds: some - decorating with words, others - drawing on boards; both of them aroused many to a courageous course of action. For what the word of a story offers to the ear, this silent painting shows [to the eyes] through imitation...
Interpretation: What is clearer than this to prove that images for the illiterate serve as books and silent messengers of the honor that belongs to the saints, instructing those who look with a silent voice and sanctifying vision. Books are not enough for me, I have no leisure for reading, I enter the general clinic of souls - suffocated by thoughts, as if by thorny plants. The color of painting attracts me to contemplation and, like a meadow, delighting the eye, imperceptibly pours the glory of God into the soul. I contemplate the patience of the martyr, the reward of crowns and, as if by fire, I am inflamed with the desire to compete with him, falling, I worship God through the martyr and receive salvation. Haven't you heard that the same God-bearing Father in the speech at the beginning of the psalms speaks: The Holy Spirit, knowing that leading the human race in the matter of virtue is difficult and that he is careless, added a melody to the psalmody? What are you saying? I will not paint both in words and colors the martyrdom of the martyrs? And I will not embrace with my eyes that which both the Angels and all creation marvel at, and that, as the lamp of the Church himself said, is it a subject of torment for the devil and terrible for demons? He says the same thing at the end of the word, glorifying the forty martyrs: O holy host! O holy assembly! O indestructible close formation! O universal guardians of the human race, glorious partners in care, helpers in prayer, the most powerful elders, stars of the universe, flowers of the Churches, flowers, I say, both spiritual and sensual! It was not the earth that hid you, but the sky that took you to itself. The gates of heaven are open to you. A worthy spectacle for the army of Angels, worthy for patriarchs, prophets, and the righteous!
Interpretation: How can I not want to see what the Angels want to see? In agreement with these words, his brother and like-minded Gregory, Bishop of Nyssa, speaks.
XIII. Saint Gregory, Bishop of Nyssa, from the addition [to the six days of St. Basil], that is, [from the book] about the creation of man. Chapter 4
... Just as people prepare images of rulers, in accordance with human custom, they imprint the features of their outer appearance and clothe them in purple, in order to at the same time indicate their royal dignity, and just as [a work of this kind] is called both an image and a king, so human nature, because it was prepared for command over other objects, was created like some animate image, participating with its Prototype in both dignity and name...
XIV. Him, from chapter 5 of the same book
...Divine beauty is not manifested in any external form and not in the charm of an external image, determined by any elegance of colors, but is seen in indescribable bliss in accordance with virtue. However, painters almost transfer human forms into paintings with the help of certain colors, applying appropriate and decent colors to the copy so that the beauty of the prototype is accurately transferred to the likeness...
Interpretation: Note that divine beauty does not shine with any outward appearance, due to any elegance of colors, and therefore is not depicted. The human image is transferred to paintings through paints. If the Son of God appeared in the form of a man, “But he made himself of no reputation, taking the form of a servant, and becoming in the likeness of men, and becoming in appearance like a man.”(), then how can one not depict Him? And if, according to custom, the image of a king is called a king and the honor given to the image goes to the Prototype, as the divine Basil says, then why will not the image be an object of veneration and admiration? Not as, but as the image of God - incarnate.
XV. Leontius, bishop of the city of Naples on the island of Cyprus, from a word against the Jews about worshiping the cross of Christ and images of saints, and themselves - mutually; also about the remains of saints
…If you, a Jew, again reproach me, saying that I worship the wood of the cross as God, then why don’t you blame Jacob, who bowed to the top of the staff? But it is quite clear that he bowed, not honoring the tree, but through the tree he bowed to Joseph, just as we glorify Christ through the cross, and not the tree...
Interpretation: So, if we worship the sign of the cross by making an image of the cross from any substance, then why should we not worship the image of the Crucified One?
XVI. And again from the book of the same Leonty
…Just as Abraham also bowed to the wicked people who sold him the grave, and bent his knee to the ground, but he did not worship them as gods; and again, Jacob blessed the wicked and idolater - Pharaoh, but blessed him not as God; and again, having fallen, he worshiped Esau, but he did not worship as God; and again, how does he command you to worship? Both the earth and the mountains? For he says:“Exalt ye the Lord our God, and worship his footstool: holy is it.”(), that is, the earth. For “heaven,” He says, “ My throne is My throne, and the earth is My footstool." (). How did Moses bow to Jethro, who was an idolater, and Daniel to Nebuchadnezzar? Why do you blame me for honoring those who honored God and worshiped Him? Is it not proper, tell me, to worship saints and not stone them, as you do? Isn't it right to worship, and not to saw them up and not to throw your benefactors into a ditch filled with mud? If you loved God, then in any case you should honor His servants. And if the bones of the righteous are unclean, then why were the bones of Jacob and Joseph transferred from Egypt with all honor? How did a dead man touch the bones of Elisha and immediately rise again? If He works miracles through bones, then it is quite obvious that He can - through images, and stones, and much more, as happened with Elisha, who gave his own rod to his youth and told him to go by means of the rod. raised the son of the Shunammite woman. And Moses punished Pharaoh with the rod, and divided the sea, and sweetened the water, and tore the rock, and brought out the water. And Solomon says: blessed is the tree, through it comes salvation. Elisha threw a piece of wood into the Jordan and brought iron up to the top [of the water]. We also [read about] the tree of life and the plant Savek, that is, the plant of mercy. And Moses lifted up the serpent on the tree and gave life to the people. By means of the wood [of Aaron's rod] that had grown in the tabernacle, he established [Aaron's] priesthood. But perhaps you, a Jew, will tell me that God commanded Moses that everything that is in the tabernacle of testimony should be [there]. And I tell you that Solomon made many different objects in the temple, various decorations and statues, which God did not command him to make, and the Tabernacle of Testimony did not possess these objects, nor did the temple shown by God to Ezekiel; and Solomon, meanwhile, was not accused. For he arranged such images for the glory of God, just like us. And you had many different images and signs to remember God before you lost them due to your foolishness; that is, the rod of Moses, the tablets inscribed by God, the burning bush, the dry rock flowing water, the Ark of the Covenant containing manna, the altar - a container of divine fire, the tablet with the name of God [carved on it], the ephod shown by God, into which they were inserted two onyx stones with the names of the twelve tribes of Israel carved on them, six on each shoulder (), the tabernacle overshadowed by God. If you, for your part, overshadowed all this night and day, saying: Glory to You, Who alone is God Almighty, Who through all this worked miracles in Israel; If you, too, fell down and worshiped God through all those legal institutions that you once had, then you see that worship of God is rendered through images...
XVII. And after a short interval [the same Leonty says]:
…For if one who truly loves a friend or a king and especially his benefactor, even if he sees his son, or a rod, or a throne, or a crown, or a house, or a slave, hugs and kisses and [thus] gives honor to the benefactor of the king , then much more [in the same way one should honor] God. Oh, if only, I say again, you would make images of Moses and the prophets and worship the Lord God with them daily! So, when you see the sons of Christians worshiping the cross, then know that they are worshiping the crucified Christ, and not a tree. For if they revered the nature of the tree, then, in any case, they would have to worship both groves and trees in every possible way, just as you, Israel, once worshiped them,"Talking to the tree... and to the stone: you are mine... and you gave birth to me” (). We don’t say that to the cross, and we don’t say that to images of saints. For they are not our gods, but books opened so that we remember God and give honor to Him, books that are in the churches before everyone’s eyes and serve as objects of worship. For he who honors a martyr honors God, to whom the martyr testified [with his blood]. He who worships the Apostle of Christ worships the One who sent him. And he who falls to the image of the Mother of Christ obviously gives honor to Her Son. For there is no God but one, who in the Trinity is known and worshiped...
Interpretation: Is this the faithful interpreter of the words of Blessed Epiphanius, who adorned the island of Cyprus [also] with his speeches, or those who express the feelings of their hearts? Listen also to Bishop Severian of Gavala, what he says.
XIX. St. John Chrysostom, from the commentary on the Epistle to the Hebrews
...before there was a certain image of what appeared later: Melchizedek [that is, pre-depicted] Christ, just as if someone called the shadow of a picture painted with paints, the unclear image of it by a painter that preceded it. For this is why the law is called shadow, but grace is called truth, and works is what is meant to be; so that the law and Melchizedek are the shadow that precedes the picture depicted with colors; grace and truth are a picture painted with colors; and deeds are what will happen in the next century; so there is an image of an image, and the New is an image of things...
Interpretation: Understand that he ordered by law not to make any likeness for the sake of deviation, he said, of the people from idolatry - a people easily carried away and prone to this; and that the ascended serpent was an image of the Lord's suffering.
And that [the veneration of] icons is not a new invention, but ancient and was known to the holy and excellent Fathers and [for them] - usually, in the life of Blessed Basil, compiled by his disciple Helladius and his successor at the episcopal see, it is written that Saint Basil stood in front of the icon of our Lady - an icon on which was painted the image of the glorious martyr Mercury. He stood before her, asking for the death of the most godless and apostate tyrant - Julian. From the side of this icon, he was privy to such a revelation: it was he who saw that this martyr disappeared from sight for a short time, and after a little time he was holding a bloody spear.
XXXII. Saint Methodius, Bishop of Patara, on the resurrection; Word 2
...So, for example, the images of kings that are here, although they are not made of very precious substances: both gold and silver, are nevertheless honored by everyone. For, while people honor images made from a much more precious substance, they do not completely despise those made from a much less valuable material, but they honor everything equally, even if they are made of plaster or copper. And the one who blasphemes against one [of them] is not forgiven, as if he blasphemed against clay, and is not judged as if he had expressed contempt for gold, but is judged as one who has acted wickedly in relation to the king and sovereign himself. We [usually] create images made of gold, representing the principles and powers of the Angels of God, in His honor and glory...
XXXIII. From the God-loving history of Theodoret, Bishop of Cyprus, regarding the life of Saint Simeon the Stylite
...Because there is no need to talk about Italy. For they say that in the greatest Rome this man became so famous that on all the thresholds of the workshops [the Romans] erected small images in his honor, providing themselves with some protection and security from here...
XXXIV. Saint Basil, from the commentary on Isaiah
…After he [the devil] saw man [created] in the image and likeness of God, then, not being able to turn against God, he poured out his anger on God’s image, as if some person, angry, threw stones at the image of [the king], since it cannot - into the king himself, striking the tree that has the image...
Interpretation: Likewise, everyone who venerates an icon obviously honors the Archetype.
XXXV. His same, from the same interpretation
...For the one who brazenly treated the royal image is accused as if he had insulted the king himself; [in the same way] the one who offends a person made in the image [of God] is obviously guilty of sin. .
XXXVI. Saint Athanasius, from one hundred chapters written to the prefect Antiochus in [the form of] questions and answers. Chapter 38
…Answer. We believers do not worship icons as gods, as the Hellenes do - let it not be! - but showing only the quality and desire of our love for the depiction of a face on an icon. Therefore, often, after the image is destroyed, we finally burn the icon, like a tree that is useless after that. So, just as Jacob, intending to die, bowed to the top of Joseph’s rod, not honoring the rod, but the one who held it; so we, believers, do not kiss icons in any other way, as we often kiss our children and parents, but in order to show the strong love of our soul. For [we venerate the icons] in exactly the same way as the Jew worshiped the tablets of the law and the two Cherubim - gold and carved, honoring not the nature of stone and gold, but the Lord, who commanded [to do] this...
XXXVII. St. Chrysostom, on the third psalm, regarding David and Absalom
...Tsars erect victory statues in honor of victorious generals; and for the victorious charioteers and fighters the chiefs [also] erect some columns and, by means of an inscription, like a wreath, make the substance a herald of victory; others, for their part, write praises of the winners in books and letters, wanting to show their ability in the matter of praise is more powerful than the [bravery] of those whom they praise. And historians, and painters, and sculptors, and peoples, and rulers, and cities, and countries are surprised at the winners. But no one painted images of someone running away [from the battlefield] and refusing to fight...
XXXVIII. Saint Cyril of Alexandria, from a greeting to Tsar Theodosius
...Icons are like prototypes; for they should be like this and not others...
XXXIX. Him, from Treasures
...For icons always retain their resemblance to prototypes...
XL. His, from the book, which says that in everything written by Moses, an indication is given of the sacrament of Christ. About Abraham and Melchizedek, chapter 6
...I need to draw images for myself, similar to prototypes...
XLI. Saint Gregory of Nazianzus, from the second discourse on the Son
...For the nature of an image is that it should be a likeness of the prototype to which it is considered to belong...
XLII. Chrysostom, from the third discourse on the Epistle to the Colossians
...The image of an invisible thing is itself also invisible, since [otherwise] it would not be an image. For the image, insofar as it is an image, even in our opinion, must be similar in everything, as if an imprint of similarity...
XLIII. His same, from the interpretation of the Epistle to the Hebrews; Chapter 17
... Just as in images the image of a person contains the figure [of the latter], and not power. Thus, truth [that is, the prototype] and figure have a connection with each other; for the figure is like...
…The images hitherto exhibited in public places bear signs of his wound from a blow inflicted because of this [atrocity]…
LII. Chrysostom, from the interpretation of [the book of] righteous Job
“In all this Job did not sin and did not say anything foolish about God.”(). Just like on icons, every time we paint someone’s story, we inscribe: so-and-so dedicated; so here too, having drawn the image of his soul, the one who wrote this book, making a note below, as if on the rim [of the picture], says: “In all this Job did not sin…”
LIII. From the Life of Saint Constantine; from book 4
...And how much his spirit was strengthened by the power of God-inspired faith, anyone could understand from the following, taking into account the fact that he himself ordered his image to be drawn on gold coins so that this one seemed to look upward, being extended to God, like one praying. Thus, his images spread throughout the Roman land; in some cities, in the very royal palaces, in the images located at the top of the vestibules, he was depicted standing upright, looking up at the sky, with outstretched arms, with the appearance of one praying. In this way, therefore, he himself depicted himself in the paintings praying...
Liv. From the third book of the same [work]
...In this way, therefore, the king’s mother died, worthy of the greatest honor both for the sake of her God-loving deeds, and as a result of the supernatural and amazing plant that grew from her, which is right to please, in addition to everything [else], and for piety in relation to the one who gave birth to him: he He made her fearing God to such an extent, whereas before she had not been [such], that it seemed that he had made her a disciple of the universal Savior from the very beginning. And to such an extent he honored her with royal dignity that among all nations and among the military regiments themselves she was proclaimed Queen Augusta, and her image was also stamped on gold coins...
LV. From the fourth book of the same work, chapter 69
... Those who lived in the royal city along with the Senate itself and the Roman people, as soon as they learned about the death of the king, then, drawn by the terrible news that exceeded any misfortune, they began to cry uncontrollably. The baths were locked, as were the markets, and national spectacles and everything that was customary for people having fun because of the idleness of life were prohibited. Those who had previously spent their time in pleasures [now] walked with downcast eyes and all together glorified that blessed one, beloved by God, truly worthy of royal power. And they spoke about this not only with shouts, but, getting down to business, they honored him and the deceased, exactly as if he were alive, by dedicating images to him: they depicted the view of the sky in a painted picture, and on top of the vault of heaven with the help of painting imagined him resting in an etheric residence...
LVI. From chapter 73 of the same [work]
...So, in a similar way, through the hereditary succession of sons, that blessed one became numerous instead of one, so that, thanks to the construction of images, among all nations he was revered along with his children...
LVII. Theodoret, Bishop of Cyprus, and Polychronius, from the commentary on the book of Ezekiel
...And just as the Romans, drawing images of kings, surround [them] with bodyguards and also depict subordinate tribes, in a similar way [is done] here [that is, in the interpreted place of the book of the prophet], since the king in the vision depicts God, as if carried on the throne, [moreover, the vision] indicates the image of all things that are on earth, and it talks about what serves to adorn that Image in such a way that it teaches about the dominion of God over all things...
LVIII. His [that is, Polychrony]
“...And you, son of man, take yourself a brick, and lay it before you, and inscribe on it the city of Jerusalem; and set up a siege against it, and make a fortification against it, and build a rampart around it, and set up a camp against it, and place battering machines all around against it ... " ()
Interpretation: If you consider it terrible to speak against the people and predict the destruction of the city, and the destruction of the temple, and the misfortunes that are going to happen from this, then announce it in a different way, so that you can bring them to their senses and show your love for mankind. And taking, says [the Lord], a brick, inscribe a city on it. Let the name of the city be inscribed, so that it will be known that this is Jerusalem. Having depicted the city, surround the view depicted in the picture with a rampart, where many troops are located. Let the troops march in accordance with military order. For the word regiments means this, that is, the military legions approaching in orderly order, which are not only equipped with weapons, but also carry with them siege weapons with which these walls will be overthrown. For this means [the expression]: arrange battering machines. In a manner worthy of great surprise, he shows that many [troops] are just standing near the city; shows in order to shudder (the people) with fear of misfortunes and deviate them from the illegal way of life.
LIX. From the testimony of Saint Eustathius, who is also [called] Placidos
...When one day, as usual, he went to the mountains to hunt with his army and all his retinue, a herd of deer appeared in front of him, grazing. And, as usual, dividing his army into parties, he began to pursue them. When the whole army was busy catching deer, the largest and most beautiful of the entire herd, separated from the herd, rushed through the forest into denser forest areas and impassable spaces. Placidas, seeing him and having a passionate desire to seize him, left everyone and began to pursue him with a few warriors. And when his comrades became exhausted, he alone did not tire of the persecution. And after, due to the providential activity of God, his horse did not become weak, and he himself did not retreat in fear of the inconvenience of the place, he, having pursued for a long time, found himself at a far distance from his army. The deer ran, and he, occupying the top of the rock, when there was no one with him, stopped, looking around in all directions and thinking about how he could take possession of the deer. But the all-wise and merciful One, who came up with all sorts of ways to save people, on His part caught him while hunting; not like Cornelius through Peter, but like Paul the persecutor through His appearance. For when Placidas stood for a long time and, on the one hand, gazed at the deer, and on the other, was amazed at its size and perplexed about its capture, the Lord showed something wonderful of this kind that was not implausible and did not exceed the height of His power ; but, just as in the time of Valaam, putting the gift of speech into a donkey, exposed his intention, so here he showed it [something similar]: the image of the holy cross on the horns of a deer, shining stronger than the brilliance of the sun, and among the horns - the image of the God-bearing Body, which He deigned to receive for our salvation. And, putting a human voice into the deer, he began to call Placis to himself, saying: O Placis, why are you pursuing Me? So for your sake I appeared and appeared to you in this animal. I am, whom you worship without knowing Him. For the deeds of your charity that you perform in relation to those in need stand before Me, and I came to reveal Myself to you through this deer, and, on My part, to catch you and detain you in the nets of My love for mankind. For it is unfair for a person whom I love for his good deeds to serve unclean demons and idols - dead and dumb. For for this purpose I came to earth in this form, in which you now see, wanting to save the human race...
LX. Saint Leontius, [bishop] of the city of Naples on the island of Cyprus, from the 5th book against the Jews
...We finally want, we want to readily, to arrange protection and markings of images worthy of veneration, so that the mouths of the lawless, who speak unrighteousness, will be stopped. For this tradition is in accordance with the law, and it is not ours. In fact, listen to God Himself telling Moses to create images of two Cherubim - carved and cast from metal, which overshadowed the purification (altar). And again: God showed Ezekiel the temple, which had, says [Scripture], carved faces of lions, and [images of] palm trees, and people, and Cherubim, from the very floor even to the ceiling of the temple. This word is truly scary! God, who commanded Israel not to build an idol, nor an image, nor the likeness of anything that is in heaven or that is on earth, Himself commands Moses to build a temple full of images and carved images of lions, and palm trees, and people! And Solomon, taking the likeness of the law, built a temple full of copper carvings, [depicting] oxen, and palm trees, and people, and, meanwhile, was not condemned by God. Therefore, if you want to condemn me because of the icons, then first condemn God, who commanded me to do this, so that we have a memory of Him...
LXI. Him, from the 5th book
...Again they ridicule us because of the honorable cross and both the arranging of images, which have God as their prototype, and the worship of them, calling us idolaters and worshipers of wooden gods, [ridiculed] by people who do not believe in God at all. If, as you, an atheist, say, I worship the wooden God, then, of course, I also worship many. And if I honor many gods, then, of course, I should, when taking an oath, say: I swear by the gods, just as you, seeing one calf, said this to your gods, Israel(); but you were not honored to ever hear this from the lips of Christians; and the adulterous and unfaithful synagogue always has the habit of describing the most chaste of Christ as a harlot...
LXII. his
...For images of saints, and icons, and images on our part are not worshiped as gods. For if we worshiped the wood of the icon as God, then, of course, we would have to worship the remaining pieces of the trees and would not burn the icon in the fire, as often happens after the image is erased. And, in turn, as long as the pieces of trees that make up the cross are tied together, I worship this image for the sake of Christ crucified on it, and after they are separated from each other, I throw them and burn them. And just as he who received the king’s command, sealed with a seal, and kissed this seal, did not honor clay, not a sheet of papyrus paper or lead, but paid respect and worship to the king, so we, the sons of Christians, worshiping the image of the cross, do not worship the nature of the tree , but, looking at [a kind of] seal and signet ring and the image of Christ Himself, [that is, the cross], through it we welcome and worship the One who was crucified on it...
LXIII. his
...And for this reason I depict and paint Christ and the Passion of Christ, in churches, and houses, and in squares, and on icons, and on shrouds, and in inner rooms, and on clothes, and in every place, so that, constantly looking at this, I remembered and did not forget, just as you always forgot the Lord your God. And just as you, when you worship the book of the law, worship not the nature of skins and ink, but the words of God found in it, so I worship the image of Christ, not the nature of wood and paints - let it not be! - but, worshiping the soulless image of Christ, through him, it seems to me, I remember Christ Himself and worship Him. And how Jacob, taking from Joseph’s brothers, after they sold him, a bloody, multi-colored robe, with tears kissed this robe in every possible way and placed it before his eyes, sobbing not for the robe, but believing that through it he was kissing Joseph and holding it tightly him in her arms; so we, the sons of Christians, kissing with our lips the image of Christ, or the Apostle, or the martyr, with our soul, as we think, we greet that Christ Himself or His martyr... After all, as I have said many times, in every greeting and in every worship it is [usually] examined the purpose of [both]. And if you accuse me, saying that I worship the tree of Christ, then why don’t you accuse Jacob, who bowed on top of Joseph’s rod? () But it is absolutely clear that he did not bow down to honor the tree, but through the tree he bowed down to Joseph, just as we bowed down to Christ through the cross. After all, Abraham also bowed to the wicked men who sold him the grave and bowed his knee to the ground, but he did not worship them as gods. And again, Jacob blessed Pharaoh, who was wicked and an idolater, and Esau seven times, but not as God. Look how many greetings and how many worships I showed you, both painted in pictures and natural ones, which did not attract condemnation! And after you see that I worship the image of Christ, or His Most Pure Mother, or a saint, then you immediately begin to be indignant and slander, and hastily run away, and call me an idolater and are not ashamed; you tremble and blush with shame, seeing that I daily destroy the temples of idols throughout the entire universe and erect temples in honor of the martyrs. If I worshiped idols, then why [in this case] do I honor the martyrs who destroyed the idols? And if, as you say, I revere trees, then why [in that case] do I revere the saints who burned the wooden statues of demons? If I also honor stones, then how [in this case] do I glorify the Apostles who crushed the stone idols? If I venerate images of false gods, then how [in this case] do I glorify, praise, and celebrate holidays in honor of those youths who accomplished the feat in Babylon and did not worship the golden idol image? But truly great is the bitterness of the lawless, great is the blindness! O Jew, great is your shamelessness and wickedness! In fairness, the truth suffers offense from you!“Arise, O God, judge your judgment!”() Pronounce judgment and judge us with an unrighteous people, but wicked and alien and constantly irritating You...
LXIV. his
...So, if I, as I have said many times, worshiped wood and stone as God, then [in this case] I would also say to wood and stone:“you gave birth to me” (). And if I worship images of saints, or better yet, saints, and I also worship and honor the exploits of holy martyrs, then how do you, O foolish one, call these idols? After all, idols are the likenesses of false [gods], adulterers and murderers, and those who sacrifice children, and those who are effeminate people - and not prophets and not apostles. And in order to partially present me with a brief and true example regarding Christian and Hellenic similarities - listen! The Chaldeans had all kinds of musical instruments in Babylon, with which they worshiped images of demons. And the children of Israel also had instruments brought from Jerusalem, which they hung on the willow trees; instruments on the willow trees." Already for the translators of the Torah into Greek (translation of seventy interpreters), the musical terms above the psalms were incomprehensible.…
Interpretation: Both were instruments, harps, harps, and flutes, which the children of Israel hung on the willow trees. But some came into existence for the glory of God, and others, similar to [those], for the worship of demons. In general, think in this way about Hellenic and Christian icons and images, [that is] that those were created for the glory of the devil and the remembrance of him, and these - for the glory of Christ, and the Apostles, and the martyrs, and His saints.
LXV. his
…So, whenever you see a Christian worshiping the cross, understand that he worships for the sake of Christ crucified [on it], and not for the nature of the tree, since [otherwise] we would worship all the trees of the field, and exactly as Israel worshiped groves and trees, saying:“You are my... God, and you gave birth to me” (). We do not [act] like that, but in churches and houses we have monuments and pictures of the suffering of the Lord and those who labored for Him, doing everything for the sake of our Lord Himself. And again : Tell me, O Jew! what scripture commanded Moses to bow down to his father-in-law Jethro, who was an idolater? And Jacob to bow down to Pharaoh? And Abraham to bow down to the sons of Hamor? Were they righteous men and prophets? And what scripture commanded] Daniel [to worship] Nebuchadnezzar, who was wicked? And if they did this for the sake of earthly and fleeting life, then why do you blame me for worshiping the holy monuments of saints, expressed through painting and storytelling, also suffering and deeds, because of which I receive blessings every day and expect eternal and permanent life?
LXVI. From Theodoret's Ecclesiastical History; from volume 4
... Around the time of this consulate, on the 25th day of the month of December, a miracle happened - strange, and immeasurable, and amazing the ears of all people. For someone named Olympius, who usually skipped next to a pacer who belonged to Euthymius, the leader of the Aryan heresy, when he was in the bathhouse of the Helenian Palace, in a warm bath room, and saw some of the bathers who extolled the dogma of the Consubstantial One, he spoke in these exact words : Indeed, what [is] the Trinity? What wall is it on? And, taking his childbearing parts, he said: Behold, I have a trinity; so that those who were there [present], indignant, intended to kill him, but were restrained by a certain Magnus, a presbyter [located] in the walled place [of the Church] of the Holy Apostles, a man worthy of wonder and reverence for God, who told them that [ this] cannot remain completely hidden from the eye of the all-seeing Truth, which carefully records [everything]. And when they, out of respect for this husband, stopped worrying, Olympius left [from this room to another] and, as usual, having washed himself in warm baths, went to a pool of cold water, which received water from a spring that came out in the middle of the sacred altar the holy house of the first martyr Stephen, a house that was built in ancient times by Aurelian, who became famous for the virtues characteristic of rulers. Therefore, I think, this water received divine attention. Having gone down into the pool, he very quickly came up, crying: have mercy on me, have mercy! - and scratching his body, separating it from the bones. However, those who were near him, grabbed him and wrapped him in a sheet, put him, struggling with him, in his place and began to ask: what kind of incident could this be? And Olympius said: I saw a man dressed in a white dress, who entered my pond, and doused me with three buckets of hot water, and said to me: do not blaspheme! Those who were with him, out of necessity, took him on a stretcher and carried him to another bathhouse, located at the Arian church. When they wanted to remove the sheet from him, they at the same time tore his entire body to pieces, and, thus killed, he gave up his spirit. This became known throughout almost the entire empire. Some said about the victim that he had once transferred from the religion that glorified the consubstantial [Trinity] to the Aryan heresy with his second baptism. And after what happened reached the royal ears - and [the king] was Anastasius - then [the latter] commanded that this wonderful event be depicted in paint on the icon and that [it] be established on top of the pool. A certain John, a deacon and caretaker of the above-mentioned holy house of Stephen, the first of the martyrs, a man who, no less than anyone else, at any time showed zeal in defense of the dogma of consubstantiality [of the Son with the Father], made an inscription on the icon, but not simply; for he inscribed the names of those who washed there and saw [the miracle], also where everyone lived, and, in addition, the names of those who served by the waters. This icon, which to this day stands firmly at the entrance to the fourth portico of the many times named house of prayer, testifies [to that miracle]. And since that miracle was followed by another miracle, it is indecent not to pay attention to it, because it had a similar content. This is precisely what I will not refuse to talk about, although it is too recent in time. It was those who belonged to the Aryan party, seeing that the triumph [of supporters of the dogma of the consubstantiality of the Father and the Son] was increasing, urgently begged the one who was entrusted with the care of the Helenian palace, as the one in charge of the administration and the bathhouse, so that he would remove the image and hide it . Having found a cunningly invented excuse for himself: dampness caused by the waters, he took away the icon, as if damaged, and, they say, hid it under the pretext of correcting it. The king made repeated trips at a certain time to each separate royal area; having arrived there, he looked for the icon; and thus she was again established on the wall. Immediately some divine judgmental anger, attacking Eutychian - for this was the name of the prefect of buildings - caused his right eye to blur; having brought the rest of his members into a very miserable concussion, he arranged it so that he came to the holy house of prayer, where, they believed, part of the consecrated remains of the wondrous men Pantoleta and Marinus rested. This place was called “concord”, due to the fact that there, under the great king Theodosius, one hundred and fifty-five bishops, having gathered, accepted the doctrine of the consubstantial divine Trinity as something common and [very] recognized; They also proclaimed that the Lord took human flesh from the Virgin, [and thus] turned out to be the culprits of this name [place]. When he, having stayed [here] for about seven days, did not bring himself any benefit, but even his “twins of the heart” turned out to be eaten away [by disease], then in the middle of one of the nights that assistant deacon, who was destined by lot to be [there] all night, I saw in a dream that some king appeared and, pointing his hand at the sick man, said: why did you take this one to you? Who brought him here? This is the one who closely united with those who blasphemed against Me. This is the one who hid the image of a miraculous event. The cleric, standing up, revealed what he saw [in the dream], saying that among the impossible things is that this husband should be healed of his illness. That same night, Eutychian, as if brought into a sleepy state by his pains, saw a certain young eunuch, dressed in shining clothes, saying to him: what is the matter with you? When [this one] said: I am dying, consumed [by illness] and not receiving healing, then I heard him say: no one can help you. For the King is very angry against you. This one began to beg and said: who should I bother with requests or what should I do? He said: if you want to be freed [from the disease], then immediately go to the bathhouse of the Elenian palace and rest near the image of the burnt Arian. Immediately waking up, he began to call the name of one of the servants. They were afraid, because for the past three days he had been overcome by muteness. And he began to tell them and persuaded them to take him away in accordance with what was ordered [to him in the dream]. Having reached that place and being laid near the icon, he gave up his breath. For the man who appeared, speaking of the separation of the soul from the body as a recovery [from an illness], spoke the truth...
LXVII. Saint Anastasius, [from] Holy Mount Sinai
...At a distance of four miles from Damascus there is an area called Karsatas. In this area there is a temple of St. Theodore. The Saracens entered and settled in this temple, filling it with all kinds of dirt and uncleanness, as a result of mixing with women, and children, and dumb animals. So, when one day they were sitting and talking in a very large number, one of them threw an arrow at the icon of St. Theodore and wounded his right shoulder, [from which] blood immediately came out and flowed down to the lower part of the icon, while everyone looked at the sign that had happened, and at the arrow pierced into the saint’s shoulder, and at the blood flowing down. And yet those who saw this miraculous sign that happened did not come to their senses. The one who threw the arrow did not repent. Neither of them was embarrassed. They did not leave the temple. They did not stop desecrating it. And yet they suffered the greatest punishment. For since there were twenty-four families of them [that is, the Saracens], who settled in the temple, they all died in a cruel way within a few days, while in the same area on these same days, with the exception of them who lived in the temple , none of these [that is, infidels, more] died. Indeed, this icon pierced by an arrow still exists today, bearing both the wound caused by the arrow and a trace of blood. Many of the witnesses [to this] and who were [present] at the time when this wonderful thing happened are still alive. And I, because I saw the icon of him [St. Theodore] and thought about [what happened], wrote about what I saw...
LXVIII. From the biography of Saint Simeon the Wonderworker; the story of Arcadius, Archbishop of Cyprus; miracle one hundred and thirty second
…It happened in those days that a certain man, a merchant of the city of Antioch, as a result of the influence of an evil demon, was overcome by terrible despondency and was so troubled for a long time that he was suffocated by that which blocked his breath. This one, having come to the saint, and through his prayers received healing, and becoming as if he had not suffered any misfortune, and returning to his home, out of a feeling of gratitude, erected a statue in his honor in a public and conspicuous place of the city, on top of his doors merchant's shop. Some of the infidels, seeing her, decorated with such honor with torches and veils, and filled with jealousy, completely confused dissolute people like them, so that a crowd gathered and rebelliously shouted: let the one who did this lose his life, and let the statue be overthrown ! It happened, according to the economy of God, that this husband was not then [present] in his house; because they zealously tried to kill him, some shouting one thing, others another. For their depravity before God was very strong and great and envy immeasurable, under the influence of which they gathered in this place, thinking that they had found an opportunity to rebel against the saint and dishonor him for the fact that he often exposed the treachery and error of those of them who imitated the Hellenes in everything. Therefore, since they could not restrain their rage so great, they ordered one of the soldiers to climb up the steps of the stairs and overthrow the image. He, having risen up and stretched out his hands only to do what was ordered, immediately broke away, falling down to the ground, and there was great excitement in the crowd. And, excited, they ordered the other to go up; [but] he too, stretching out his hands to steal the icon, fell to the ground in the same way. And when this happened, everyone, frightened, began to protect themselves with the sign of the cross. And those infidels, becoming even more furious, ordered the third to rise for this purpose, and when he stretched out his hands in order to overthrow the image, he, in the same way, noisily fell to the ground. Then great fear fell on all the faithful who stood around. And, horrified by the bitterness and insolence of the infidels and those wicked men, they, prayerfully venerating the icon, withdrew...
...For he reached such a degree of insolence that he destroyed even the names of the blessed shepherds who were there from the sacred diptychs and destroyed their images, tyrannically burning them...
LXXVI. From the same History, about the heretic who accepted the throne of Constantinople after Macedonius
...This wicked man, going to meetings and ordering to carefully examine the sacred houses, every time he found Macedonius painted on an icon somewhere, then, without destroying it, he did not perform any service to God...
LXXVII. From the same History, about Julian and Timothy
... Some of those who rejoiced at the unrest proclaim that this Julian showed the same way of thinking with Bishop Timothy because of the above-mentioned Macedonius; They also proclaim the reason why he showed the same way of thinking. With the help of their servants, very quickly putting [Macedonia] before them, while the civil rulers were also present in the bishop's house, they began to force him to anathematize the decisions of the council that had taken place in Chalcedon. The elder, praying in front of the painted images of the dead [Christian] priests - archbishops Flavian and Anatolius, painted in Constantinople, with the help of which the council of Chalcedon acquired power, exclaimed: if you do not want to accept the decisions of the said holy council, then anathematize the images of the bishops and destroy them sacred diptychs...
LXXVIII. Chrysostom, from the word about Saint Flavian of Antioch
...And the crowd showed itself to be exactly what it is; for, following a reckless impulse, like a leader, she rushed against the royal images and monuments and, overthrowing them, dragged across the square. For rage made her thoughts frantic and anger covered her prudent thoughts with blindness...
LXXIX. From the same speech containing the words of Patriarch Flavian to the great King Theodosius
...We have sinned, O king! We do not hide sin, against which even creation speaks. We do not deny the fury with which we were infuriated against your images; it would be better [to say]: against ourselves; but, like the condemned, we expect mercy...
LXXX. And again from the same word, from the speech of Saint Flavnan
...Do not destroy so many images because of one copper image; Do not destroy so many divine images because of one image made of copper, an image that can easily be cast from metal...
LXXXI. Saint Gregory of Nazianzus, from poems
...Either don’t teach, or teach with your lifestyle. Do not attract with one hand [that is, words], but with the other [that is, deeds], do not push away from yourself. By doing what you must, you will need speech less. The painter teaches mainly through the forms he depicts...
Interpretation: If, he says, you will not teach by your way of life, then do not teach by your word, so that those whom you attract with your word you do not drive away due to the fact that you do not lead an honest lifestyle. For if you do what you should do, then this proper activity will be the word of teaching, just as a painter mostly teaches through images.
LXXXII. his
...I will not pass by Polemon in silence. For even among those who are much talked about, he is amazing. This one was not previously among the abstinent and was a very vile servant of pleasure. And after, either on his own or on the advice of some wise, of course, person - I am not able to say who [exactly] - he was filled with love for the beautiful, he immediately appeared so above his passions that I can imagine in some way one of his miracles. Some intemperate young man invited a harlot; when she, they say, came close to the entrance to the house, [where] Polemon [depicted] on the icon towered above her, then, seeing this icon - for it was revered - she immediately left, overcome by the spectacle, ashamed of what was painted, as if he was alive...
LXXXIII. Chrysostom, from [the conversation on] the letter to Timothy; from the 8th [its] chapter
“...But be an example for the faithful”(), in everything presenting yourself as an example of wonderful deeds, that is, by the example of your life, show yourself as an image publicly displayed [to imitate him] .
LXXXIV. From the Homily Word to the Holy 6th Council
...Again Nestorius, and again Celestine and Cyril. For one divided and separated Christ, while others, cooperating with the Lord, overthrew the one who divided. Here is Ephesus; and the pictures of what was done there, through the unwritten word, silently speak of the deeds...
LXXXV. The most ancient Clement - to Alexander; from the 7th book of Stromat
...So, he not only praises what is beautiful, but he himself tries with all his might to be beautiful, from a good and faithful slave, with the assistance of love, changing into a friend, because of the perfection of properties that he honestly acquired through true training and repeated exercise. So, [he did everything] in order to reach the pinnacle of knowledge, showing diligence in his way of thinking and acting and being modest, being meek in appearance, having everything that serves as the advantages of a true Gnostic, looking at beautiful images, [then there are] many patriarchs who before him succeeded in virtue, very many prophets, thinking about the immeasurable number of Angels who [revolve] with us, and about the Lord, who is above all, who taught and helped [us] so that it became possible to obtain the life characteristic of those leaders...
LXXXVI. Saint Theodore, Bishop of Pentapolis
...Again [there was] a certain man, from the noble persons of that country, named Dion, who decorated the temple of the holy martyr with many offerings and covered his altar with silver. And one of his servants, having stolen a lot of money from his [house], disappeared. Dion did not run behind him to pursue him, but, going to the image of the martyr, molded a wax model of his icon and, with faith in the holy martyr, strengthened it at the gate [which led] from his house. And immediately the young servant, as if pursued by someone, returned back and came to his master, having absolutely everything that he had stolen. Therefore, after this became known to everyone, the inhabitants of that country continue to commit [the same against] secretly departing [slaves] to this day...
LXXXVII. Saint Athanasius of Alexandria, from the 3rd book against the Arians
…But the Son, being in the proper sense a Branch of the Father’s essence, naturally says that what belongs to Him belongs to the Father (; ). Therefore, in accordance [with the truth] and consistent with the saying:“I and the Father are one” - He added: “yes, understand... how the Father is in Me and I in Him. In turn, He announced this: He who has seen Me has seen the Father."() And these three sayings have the same meaning. For in this way he who knows that the Father and the Son are one knows that He is in the Father and the Father in the Son. For the Divinity of the Son is the Divinity of the Father, and it is in the Son. And he who understands this knows that he who saw the Son saw the Father. For in the Son the Divinity of the Father is contemplated. Anyone can understand this very clearly from the example concerning the image of the king. For in the image of the king there is his appearance and form; and the king has the appearance that is in the image. The likeness of the king on the icon is similar in everything [to him], so that the one who sees the image sees the king on it, and, in turn, the one who sees the king recognizes that this is the one who is in the image. Due to the fact that the likeness does not differ [from the prototype], if anyone wants to see the king after [having seen] the image, the image could say to him: I and the king are in some way one. For I am in him and he is in me; and what you see in me, you see in him, and what you saw in him, you see in me; for he who worships an image worships the king in its person. For the image contains the form of that and its appearance...
LXXXVIII. Him, to the prefect Antiochus
...What do those who abhor [holy icons] say about this and forbid the veneration of the images of holy men that we depict for the sake of remembrance [of the latter]? .
LXXXIX. Ambrose, Bishop of Milan, to King Gratian, about the economy of God the Word regarding His taking on human flesh
...God before the flesh and God in the flesh... But, they say, we must beware that, by giving Christ two guiding principles or two wisdom, we do not appear to be dividing Christ. So, when we worship both His Divinity and His flesh, should we really be afraid of not dividing Christ? Or when in Him we worship both the Image of God and the cross, do we really separate Him? It won't happen!
XC. Cyril, Patriarch of Jerusalem, from the Twelfth Announcement
…So, if you are looking for the reason for the coming of Christ, then turn to the first book of the Scriptures. Within six days God created the world, but the world [was created] for the sake of man. For the sun, shining with its rays, is, of course, very bright, but, we say, it happened for the sake of man. And all living beings came into being to serve us. Herbs and trees are for our enjoyment. All creations are created beautiful, but not one of them is the image of God, but only man. The sun was created by command alone, but man was created by divine hands. For“Let us make man in our image and likeness”(). A wooden image of the earthly king is revered; how much more [should we honor] the image of God endowed with reason?...
XCI. Saint Basil, to Saint Flavian, about the Samaritan woman
... Our Lord, teaching otherwise, [that is] that worship [performed] as a result of native custom in a [known] place is false, says: one must worship"in spirit and truth"(), obviously calling Himself the truth. Just as in the Son, as in the Image of God the Father, we speak and worship the Father, so in the Spirit, as showing in Himself the Divinity of the Lord...
XCII. Saint Gregory of Nazianzus, regarding Baptism
...If after baptism a persecutor of the light attacks you - and he will attack, for he attacked both the Word and my God, the Light hidden by what is visible - then you have something to overcome. Don't be afraid of competition! Bring the Spirit before you! Put the water in front of you! And after a few words: Relying on the seal, say: I am the image of God. I am not, like you, denied the highest glory because of arrogance. I have put on Christ. Through baptism I changed myself into Christ. Bow to me!
XCIII. Saint John Chrysostom, regarding the Maccabees
...You can find that images of royal features shine not only through gold and silver and very precious substances, but that on copper you can see the same carved figure. And the difference in substances does not offend the dignity of the image, and the fact that it is made from a substance of greater value does not weaken the value of another, made from a worse substance, but the royal appearance equally exalts all images, and [itself] not in the least humiliated by the substance, makes the substance , taking [his image], more precious...
XCIV. Him, against the godless Julian, from the first word
...What is the new Nebuchadnezzar? For this one, in relation to us, did not show himself at all more philanthropic than that ancient one, whose coals still torment us, although we escaped the flames. Do not the torture of the body and the gifts in honor of the saints, which are in churches for worship on the part of the faithful, indicate the torture of the body?
XCV. Him, about the washbasin
...For just as when royal figures and images are sent and brought into the city, the rulers and peoples come out to meet them with reverence and fear, not honoring a plaque, not an image made of wax, but the image of the king, so the creature...
XCVI. Severian, [Bishop] of Gaval, about the cross; from the fourth Word
...Moses hit the stone, once and twice (). Why once and twice? If he takes into account the power of God, then what need is there for a second blow? If he strikes without regard to the power of God, then neither the second, nor the tenth, nor the hundredth blow will be able to give the sterile nature a fruitful nature. So, if [it was] simply the work of God and did not contain the sacrament of the cross, then it was enough to strike once, a wave was enough, a word was enough. But this happens in order to outline the image of the cross. Moses struck, says [Scripture], both once and twice, not in the same way, but drawing the image of the cross, so that inanimate nature would feel reverence for the sign of the cross. For if, in the absence of the king, the image takes the place of the king, and in his honor the rulers give worship and festivals are celebrated, and the rulers come out to meet, and the people worship, looking not at the board, but at the image of the king, contemplated not in his nature, but showing himself in the image, then even more so the image of the immortal King can tear apart not only the rock, but also the sky and the entire universe...
XCVII. From the chronicle of Deacon Isidore
...Theophilus, who expressed reproach to John Chrysostom before Queen Eudoxia for sharing the thoughts of Origen's heresy, sinned. Augusta was hostile to the aforementioned John regarding the widow's vineyard; and, because of this sin, Theophilus could not die until the image of Chrysostom was brought; and, having bowed to him, he betrayed his spirit...
XCVIII. Jerome, Presbyter of Jerusalem
...Since your Scripture nowhere commands us to worship the cross, why then do you worship it? Tell us, Jews and Greeks, and all the peoples who ask you:
- O foolish and shameless ones of heart! Perhaps this is why God allowed every nation that reveres Him to worship anything on earth that is the work of man, so that after this he [that is, every nation] would not be able to blame Christians for worshiping the cross and icons. Therefore, just as the Jew worshiped the ark of the Covenant, and the two Cherubim - cast from metal and gold, and the two tablets that Moses carved out of stone, while God nowhere gave the command to worship or kiss this, so we, Christians, do not kiss the cross. as God, but - showing the sincere disposition of our soul towards the Crucified One .
XCIX. Great Simeon from Mount Faumast, about icons
...Perhaps one of the infidels, being grumpy, will begin to argue, saying that we, who worship icons in churches, should be counted among those who pray to, as it were, soulless idols. Yes, of course, it will not happen that we do this! For what Christians do is assessed by faith, and our God, who is true, contributes to our strength. After all, we do not remain with the colors [only], but by remembering the image that served as the original [for the icon], with the help of a picture that is visible, contemplating the One who is invisible, we glorify Him, as if He were present [among us in a visible way]. We believe not as one who is not God, but as one who is truly God; and saints, not as those who are not saints, but as those who are [such] and live with God; also to the spirits themselves, since they are holy and by the power of God they help worthy people as those in need of their [help];...
C. Anastasius, Archbishop of Antioch, to Bishop Simeon of Vostra about the Sabbath
...For just as, in the absence of the king, worship is given to his image, and when he is present, after that it is unnecessary, leaving the prototype, to worship the image. However, he should not be humiliated because [only] he is no longer worshiped because of the presence of the one for whose sake [in the above case] he is worshiped. Something similar, I think, happened to the shadow of the law, that is, the letter; because the Apostle calls him a shadow. For while grace preserved the time of truth, the saints predicted images, contemplating the truth as if in a mirror. And after the truth came, they stopped thinking that it was wonderful to live according to the images and continue to follow them. For when the deeds themselves are present, then the image of the deed after that is superfluous. However, even under such circumstances, they did not humiliate or despise, but they honored the image and considered those who attempted to humiliate them to be wicked and worthy of death from cruel torture...
CI. Him, from the 3rd word
...As if someone, because of the honor that befits a king, worships the image of the king, although it is something [other] than wax and paints...
CII. Holy V Ecumenical Council, 12th anathematism
...If anyone defends the wicked Theodore of Mopsuet, who said that one is God the Word and another is Christ, Who was burdened with spiritual passions and carnal desires and little by little moved away from the worse and, thanks to the success of the case, became so much better, also due to His way of life became so impeccable that, being a simple man, he was baptized in the name of the Father, and the Son, and the Holy Spirit, and through baptism received the grace of the Holy Spirit, and was awarded adoption and, like a royal image, was worshiped as representing Himself God the Word - [such] let him be anathema!
III. Theodore, Constantinople historiographer, from Church history, about Gennady, Archbishop of Constantinople
...I will tell you something else about him that should terrify you. A certain painter, who [previously] painted an image of the Lord Christ, had both hands withered. And they said that, on the instructions of one Hellen, he drew this image, decorating it with the name of the Savior, and the hair on the head on both sides was divided so that it could not cover the eye (for with this appearance the sons of the Hellenes paint Zeus), - so that those watching would think that they were giving their worship [not to Zeus, but] to the Savior...
Civ. Abba Maximus, and Bishop Theodosius, and the archons sent by the king
...Saint Maximus said: and after it has been decided that this should happen, then, oh, if only the fulfillment of what was decided would come, and when you command, I follow you. And after that everyone got up from their seats, and with tears, having fallen, they repented, and offered up prayers, and each of them kissed the holy Gospels, and the honorable cross, and the image of our Savior Jesus Christ and the Holy Mother of God who gave birth to Him, placing [on all this] and your hands to confirm what is said...
CV. Saint Sophronius, from [the story of] the miracles of the holy martyrs Cyrus and John; about the subdeacon Theodore, who suffered from gout
...Finally, we would like to say briefly about strengthening the body. After these few days, [when] he slept, he again saw the martyrs appearing and ordering them to accompany them. He followed them with great readiness. For he knew that following the saints was not useless. So, having come to the temple of the Hellenes, which was terrible in appearance and very brilliant, and its height touched the very heavens, and going inside it, we contemplated a very great and amazing image, in the middle there was the Lord Christ painted with paints, on the left side - the Lady Theotokos and on the right - John the Baptist, who jumped into the womb (of his mother) [and thereby] opened it, since although he spoke while inside, he was not audible. We also contemplated some of the glorious host of Apostles and Prophets and from the assembly of martyrs, among whom were Cyrus and John - martyrs who, standing before the icon, begged the Lord, bending their knees, and striking their heads on the ground, and asking for the healing of the young man. The words of the request were as follows: Humane-loving Lord, do you want us to give healing to this one too? They, having bowed to the ground many times and poured out words of prayer, when the Lord Christ did not bow down [to their request], stopped interceding, says [the young man], and came to me, who was standing not very far from the icon, with downcast eyes and sadness. And, coming close, they said: Do you see how the Lord does not want to give you healing? But don't be at all discouraged! For He will certainly be merciful to you, as to everyone else. And, after a short - half an hour - period of time, they got up and returned back, and began to persistently ask. And again, he says, they returned without success, with downcast eyes and sad, as before, because the Lord Christ did not want to [fulfill their requests]. And when they came again, they told me about it. The third time they came, they said: Dare! For now we will certainly receive mercy. But you, just as you see us pleading, come with us and beg the Lord. And when they came to the icon for the third time, they began to use the same methods and words. And when for a long time they persistently asked and, lying prostrate, cried out only one thing: command, Lord! - then Christ, as a compassionate one, having mercy, said from the icon: show him [mercy] you too. And, rising from the ground, the martyrs, first of all, of course, began to thank Christ our God, as having heard their fervent prayer...
CVI. Saint Anastasius from the Holy Mount Sinai, on the “new” Sunday and about the Apostle Thomas
…Those who saw Christ in the flesh thought of Him as a Prophet. We, who have not seen [Him, however] immediately, from our earliest childhood, children and youth, confess Him as God, as having power, and Almighty, and Creator of the ages, the Radiance of the Father. For, as if we were looking at that Christ Himself who spoke, so it is with faith that we listen to His Gospel. And, accepting the pure pearls of His body, we believe that we are wearing that Christ Himself. And every time we see His divine features depicted, we think that He is looking at us as if from heaven, we worship Him, we fall before Him. Great is now faith in Christ!
CVII. From the biography of Abba Daniel, about the stonemason Eulogia
...Then he left with sadness and, throwing himself in front of the icon of the Mother of God, said with a sob: Lord, release me from the promise that I gave to this man!
CVIII. From the life of Mary of Egypt
...So, crying, I see above the place where I was standing an image of the Holy Mother of God and I say to her: Virgin, Lady Mother of God, who gave birth to God the Word in the flesh, I, of course, know, I know what is indecent and unreasonable for me, so unclean , so completely morally corrupt, to contemplate Your icon of the Ever-Virgin, but it is fair that Your purity should be despised and abhorred by me. However, since God, born by You, therefore became man in order to call sinners to repentance, then help me, who alone does not have any protection. They commanded that the entrance be opened for me as well; do not deprive me [of the right] to see that tree on which God the Word, born of You, who gave His blood for me, was nailed in flesh as a means of redemption. Commanded, O Lady, that the door to the divine worship of the cross be opened to me too. And to the God born of You, I make You a reliable Guarantor that in the future I will not corrupt this flesh through any shameful confusion. But when I see the tree of the cross of Your Son, I will immediately begin to declare it to the world and to everyone in the world, and I will immediately leave, wherever You Yourself command, as the Surety, and wherever You lead us. Having said this and in the fervor of my faith, having drawn almost complete confidence, relying on the mercy of the Mother of God, I moved from the place where I was standing in fervent prayer, and went back and intervened [in the crowd] of those entering. And there was no longer anyone who would drive me away or who would push me away, and no one prevented me from coming close to the door through which they entered the house. Therefore, I was overcome by awe and amazement, and I was completely worried and trembling. Therefore, throwing myself on the ground and bowing to that holy soil, I ran, going out and trying to come to the Guarantee. So, I found myself in the place where the handwriting concerning my promise was inscribed, and bowing my knee before the Ever-Virgin and the Mother of God, I uttered these words; You, of course, loving the good, Lady, showed your love for me, you did not feel disgust at the prayer of an unworthy woman. I saw glory, which we, as completely given over to sensuality, do not see deservedly. Glory to God, who through You accepts the repentance of sinful people; and so on...
CIX. From the life of Saint Eupraxia
...The deaconess says to the girl: go, my lady, to your house, because you cannot stay here. For no one can remain here unless he is united to Christ. The girl says to her: where is Christ? The deaconess showed her the image of the Lord; and, turning, the girl says to the deaconess: truly, I too am united with Christ and will no longer leave with my mistress. And again, getting up and taking her daughter, Eupraxia brought her closer to the image of the Lord, and, stretching out her hands to the sky, she loudly cried out with tears: Lord Jesus Christ, may You take care of the girl, because she loved You greatly and surrendered to You...
CX. The Holy 6th Council, which was under Justinian, about the Holy 5th Council
...On some paintings representing sacred images, the Lamb is imprinted, pointed by the finger of the Forerunner. He is taken as an image of grace, foretelling to us through the law the true Lamb, Christ our God. Therefore, kissing those ancient images and shadows handed down to the Church as omens and foreshadowings of truth, we [however] prefer grace and truth, cordially accepting this as the fulfillment of the law. So, in order that in pictures we may present to the eyes of all that which is perfect, we decree that the Lamb who took away the sins of the world, Christ our God, from now on be depicted in icons not in the form of the ancient Lamb, but in accordance with human appearance; We then decree that through the humiliation of God the Word we may discern His height and be guided to remember His way of life in the flesh, and His suffering, and saving death, and the redemption that came from here for the world... John of Damascus – – Venerable Theodore the Studite
Reverend John of Damascus was born around 680 in the capital of Syria, Damascus. His parents were famous for their antiquity and Christian piety. Covered by the Providence of God, they maintained a fiery faith in Christ, although the Muslims who conquered that country did not allow anyone to openly profess the faith of Christ. His father, Sergius Mansur, was the chief logothete (treasury manager and tax collector) at the court of the Caliph of Damascus. Taking advantage of his high position, he ransomed captured Christians, delivered them from the death threat and provided the necessary assistance. John's father took care of his upbringing and education. He earnestly asked God to send a wise and pious man who would be a teacher and mentor in good deeds for his son. At the Damascus market, among the captured Christians, Sergius saw the monk Cosmas, who turned out to be a learned elder from Italy. Having asked the caliph for a captive monk, he brought the blessed elder home and entrusted him with John and his adopted son, also named Cosmas. The youths discovered extraordinary abilities: they easily mastered grammar, philosophy, astronomy and geometry, and after a while they became equal to their mentor in knowledge of the Holy Scriptures. After the death of his father, Saint John, at the request of the caliph, became his closest advisor.
At that time, the heresy of iconoclasm arose and quickly spread in Byzantium, supported by Emperor Leo III the Isaurian (717 - 741). Having come to the defense of Orthodox icon veneration, Saint John wrote three treatises “Against those who condemn holy icons.” Proving the dogma of icon veneration, he cited the words of St. Basil the Great, who taught that the veneration of an icon goes back to its Prototype. The wise, God-inspired writings of St. John and their influence on the consciousness of people infuriated the emperor. But, since their author was not a Byzantine subject, he could neither be imprisoned nor executed. The emperor resorted to slander. On his orders, a forged letter was drawn up on behalf of John, in which the latter allegedly offered the emperor his assistance in conquering the Syrian capital. Emperor Leo the Isaurian sent this letter to the caliph. The caliph, not suspecting a forgery, ordered John to be removed from office, his right hand to be cut off and hanged in the center of the city for everyone to see. In the evening, at the request of Saint John, the caliph ordered the severed hand to be returned to him. Having applied it to the joint, the monk began to pray before the icon of the Most Holy Theotokos and ask for healing. Exhausted, he dozed off while praying and saw the Mother of God. The Most Pure One said that his hand was healthy and ordered him to work diligently with it for the glory of God. Waking up, Saint John felt his hand and saw it healed. In memory of this wondrous miracle, the Monk John wore a scarf on his head, with which his severed hand was entwined, and for the rest of his life he sang with gratitude and love the Most Pure Mother of God in his works.
Having learned about the miracle, the caliph realized that Saint John was not guilty, asked him for forgiveness and wanted to return him to his previous position. But the monk gave away his wealth and, together with his adopted brother Cosmas, went to Jerusalem. They were accepted by simple novices into the Lavra of St. Savva the Sanctified. None of the monastic brethren, knowing that the novice John was a wise and noble man, agreed to be his spiritual mentor. Only one simple elder agreed to this, who began to strictly instill in the student the spirit of obedience and humility. He forbade Saint John to write and instructed him to forget all worldly sciences. One day the elder collected many baskets made by the monks of the monastery and sent the monk to Damascus to sell them at an excessively high price. Having made a painful journey under the sultry sun, the former nobleman, dressed in poor clothes, walked through the market of Damascus. Those who wanted to buy the baskets, hearing their price, scolded and insulted John. The monk was recognized by his former servant, was surprised by his beggarly appearance and humility, and bought all the baskets at the appointed price.
After some time, one of the monks died in the monastery. His brother asked the Monk John to write a funeral hymn for consolation. The Monk John refused for a long time, fearing to violate the elder’s prohibition, but out of mercy he yielded to the requests and wrote his famous funeral troparia: “What worldly sweetness is not associated with sorrow...”; “I cry and sob when I think about death...” and others. For disobedience, the elder expelled the Monk John from his cell, but the monks began to ask for him. Then the elder imposed a heavy penance on the Monk John: to clean out all the latrines in the monastery. The monk diligently fulfilled this obedience; even the stern mentor was surprised at such humility. A few days later, in a night vision, the Most Holy Theotokos appeared to the elder and said: “Why did you block a spring that could flow sweet and abundant water... Do not prevent the source from flowing... it will flow and water the entire universe...”
From that time on, the Monk John began to freely write church hymns and spiritual books, of which the following are especially famous: “The Source of Knowledge” (“On Heresies”, “On the Right Faith and on the Incarnation of the Eternal Word”, “An Accurate Statement of the Orthodox Faith”), Easter Service , canons for the Nativity of Christ, for Epiphany, for the Ascension of the Lord and others. In these labors the monk was encouraged and helped by his adoptive brother Cosmas, who was later installed as Bishop of Mayum by the Patriarch of Jerusalem. The same Patriarch ordained St. John a priest and appointed him as a preacher at his pulpit. But the Monk John soon returned to the Lavra of St. Sava, where he worked until the end of his days.
At the Council of Constantinople in 754, the monk denounced iconoclasm. He was subjected to imprisonment and torture, which Saint John steadfastly endured and, by the grace of God, remained alive. The Monk John of Damascus reposed in about 780 at the age of 104 and was buried in the Lavra of Saint Sava.
Under the Byzantine Emperor Andronikos II (1282-1328), his holy relics were transferred to Constantinople.
John (John-Mansur) Damascus (c. 675 - to 753)
A great poet, a major theologian and fighter for Orthodoxy. Born in Damascus, into a rich and noble Christian family, he received a varied education. Under the guidance of a teacher, he studied philosophy, mathematics, astronomy and music.
At first, John served at the Umayyad court, then retired to the monastery of St. Sava (near Jerusalem), where he lived until his death.
John of Damascus was an exceptionally gifted man, interesting in many ways. His spiritual heritage is enormous and constitutes a priceless treasure of the Church. Tradition calls John the author of wonderful church hymns, from which the Christian world still draws wisdom, strength and consolation. The laconicism and liveliness of the language, touching lyricism and depth of thought - all this makes Damascene the greatest poet of Byzantium and the entire Christian world. It is no coincidence that he was called “golden jet”. He was one of the first to compile a calendar of days of remembrance of Christian saints and ascetics.
His musical activity is also closely connected with John’s poetry. He owns the first church musical system and the design of most Christian chants in the collections “Typikon” and “Octoechos”.
He is even better known as a theologian. He created a fundamental work, “The Source of Knowledge,” consisting of three parts: “Dialectics,” “The Book of Heresies,” and “An Accurate Exposition of the Orthodox Faith.” This system of ideas about God, the creation of the world and man, which determines his place in this and the other worlds. This work had a huge influence on future generations of not only Orthodox, but also Catholic theologians (for example, Thomas Aquinas). For the Orthodox Church, the work of John is still the primary source of the foundations of Christian doctrine.
From the point of view of art criticism, Damascene is interesting as a fierce opponent of iconoclasm and the creator of the theory of the Sacred Image, which laid the foundation for the canonization of icon painting.
According to his theory, it is possible and necessary to depict what actually happened (scenes from the Holy Scriptures, Lives of the Saints). You can paint Christ in the form in which he was on earth, but you cannot paint the image of God the Father.
The Caliph suspected John-Mansur of spying for Byzantium and ordered his right hand to be cut off. John put the severed hand in place, all night earnestly praying for healing to the icon of the Mother of God, according to legend, painted by the Evangelist Luke himself. The next morning the brush grew back. To commemorate this miracle and as a sign of eternal gratitude, Damascus attached a hand cast in pure silver to the silver frame of the miraculous icon. Now it is in the Hilardar monastery (Athos, Greece). This is how one of the canonical iconographic images of the Mother of God arose - the Mother of God of Three Hands.
The Most Rev. John Da-mas-kin was born around 680 in the capital of Syria Da-mas-ke, in the Christian village Mie. His father, Sergius Mans-ur, was kaz-na-che-em at the court of ha-li-fa. Ioan had an adopted brother, the father of Kos-ma, whom Sergius took into his house. When the children grew up, Sergiy talked about their education. In the yes-Mas slave-market you-drank he-from-the-student-mo-na-ha Ko-s-mu from Ka-lab-ria and in-ru- I wanted to teach him to children. The boy had extraordinary abilities and easily mastered the course of secular and spiritual sciences . After the death of his father, John took the position of minister and lord at the court.
At that time, in Byzantium arose and quickly spread the heresy of the iconoclast, supported by May im-per-ra-rom Leo III Is-av-rum (717-741). Standing in defense of the right-to-glory-no-go-iko-no-po-chi-ta-niya, John wrote three tracts “Against the ri-tsa- "those holy icons." The wise God-spirited pi-sa-nia of John brought him into rage. But since their author was not a Byzantine subject, he could not have been imprisoned or executed. That's when im-per-ra-tor ran to the cle-ve-te. On his behalf, a false letter was written on behalf of Ioan, in which the Mas-Minister would -that would have offered them my help in the defense of the Syrian capital. Leo Is-Aur sent this letter and his flattering response to it to Ha-li-fu. He immediately ordered Ioan from his duty, to cut off his right hand and hang it on the city square. On the same day, by evening, Ioan returned his rubbed hand. The Reverend began to pray to the Most Holy God and ask for healing. Having fallen asleep, he saw the icon of God Ma-te-ri and heard Her voice, telling him that he was healed, and With that, you commanded us to work tirelessly with a skilled hand. Waking up, he saw that his hand was not injured.
Having learned about the miracle, the evidence of John's innocence, the Kha-lif asked him for forgiveness and wanted to return him the same position, but the same from the hall. He gave away his wealth and, together with his adopted brother and the other, according to the teachings of Kos-my, he went to Jeru-sa. lim, where I just walked, listening to no one, to the monastery of Sav-you, Consecrated. It wouldn't be easy to find him a spiritual guide. Of the mo-na-Styr-brotherhood, only one very experienced old man agreed to this, who began to skillfully educate -ke the spirit of obedience and humility. First of all, the old man forbade Ioan to write, saying that success in this would in turn lead to great pride. neither. One day he sent a pre-extension to Da-mask to sell baskets, ready-made in the mo-na-sta-re , and ordered to sell them just before their full price. And so, after a painful journey under the sultry sun, the former great lady Da-mas found himself in the market in torn clothes just sold a basket. But Ioann was recognized by his former boss and bought up all the baskets at the set price.
One day in the monastery one of the monks died, and brother somehow asked John to write something. be in consolation. John had been asking for a long time, but out of kindness, having given in to the request of the heartbroken, he wrote his banners -none of the gravestones. For this disobedience, the elder expelled him from his cell. All we can do is ask for John. Then the old man entrusted him with one of the most difficult and unpleasant tasks - to remove evil spirits from the monastery. The Lord showed an example of obedience here too. After some time, the elder in the vision ordered the Most Pure and Most Holy Virgin God to remove prohibition from the writing of John. The Pat-ri-arch of Jerusalem found out about the venerable one, ordained him in the sanctuary and made a pro-video no one at his department. But the Venerable John soon returned to the Lavra of the Venerable Savva, where he spent the rest of his days. me in the writing of spiritual books and church songs, and threw the mo-on-stuff only in order to -chit Iko-no-bor-tsev on Kon-stan-ti-no-Polish So-bo-re 754. He was subjected to imprisonment and torture, but he endured everything and, by the grace of God, remained alive. He died around 780, at the age of 104 years.
See also: in the book of St. Di-mit-ria of Ro-stov.
Prayers
Troparion to St. John of Damascus, tone 8
Teacher of Orthodoxy, / piety to the teacher and purity, / lamp of the universe, / God-inspired fertilizer for the monastics, John the Wise, / with your teachings you have enlightened all things, O spiritual treasure, / / pray to Christ God to save our souls.
Translation: Orthodoxy mentor, teacher and purity, lamp of the universe, monastic adornment, John the Wise, with your teachings you have enlightened everyone, spiritual lyre; pray to Christ God for the salvation of our souls.
Kontakion to St. John of Damascus, tone 4
The hymn-writer and the honest God-speller,/ to the Church, the punisher and the teacher,/ and the enemies of the opposing fighter, let us sing to John:/ for we take up the weapon, the Cross of the Lord,/ reflect all the charm of heresies,/ and how warm He is a representative to God, // granting forgiveness to all sinners.
Translation: Let us sing to the hymn-writer and revered preacher of God, the Church's mentor and teacher, the enemies of the adversary, John, for having taken up arms, the Cross of the Lord, repelled all errors and, as an ardent intercessor before God, grants forgiveness of sins to all.
Prayer to St. John of Damascus
Oh, sacred head, holy father, most blessed Abbot John! Do not forget your poor to the end, but always remember us in holy and favorable prayers to God: remember your flock, which you yourself shepherded, and do not forget to visit your children, pray for us, Holy Father O Lord, for your spiritual children, for you have boldness towards To the Heavenly King: do not keep silent to the Lord for us, and do not despise us who honor you with faith and love: remember us unworthy at the Throne of the Almighty, and do not cease praying for us to Christ God, for goodness has been given to you let him pray for us. We do not consider you to be dead: even though you have passed away from us in body, you remain alive even after death, do not depart from us in spirit, keeping us from the arrows of the enemy and all the delights of demons and the wiles of the devil, Our good fellow. Even though the relics of your cancer are always visible before our eyes, but your holy soul with the angelic hosts, with the disembodied faces, with the Heavenly powers, stands at the Throne of the Almighty, worthy of rejoicing Knowing that you are truly alive even after death, we bow down to you and We pray to you: pray for us to the Almighty God, for the benefit of our souls, and ask us time for repentance, so that we may pass from earth to Heaven without restraint, from bitter ordeals, demons of the princes of the air and from eternal misery May we be delivered, and may we be heirs of the Heavenly Kingdom with all the righteous, who from all eternity have pleased our Lord Jesus Christ: to Him belongs all glory, honor and worship, with His Father who is without beginning, and with His Most Holy and Good and Life-giving Spirit, now and forever, and to the ages of ages. Amen.
Canons and Akathists
Song 1
Irmos: In the depths of the post, sometimes the Pharaoh’s all-armed force was transformed into a force, but the incarnate Word consumed all-evil sin: the glorified Lord was gloriously glorified.
Let those who wish to begin your praise, grant now your honeyed voice, O Reverend, to whom you have made clear the Orthodox Church with hymns, Father John, who honors your memory.
As a wise and witty judge, looking at those who exist in nature, you have prejudged those who are not worthy; for you have changed those who are temporal, because you abiding, Father John, where Christ has glorified you even now.
Theotokos: Thou hast appeared above, Pure, all creatures, visible and invisible, Ever-Virgin: for Thou hast given birth to a Creator, as Thou hast deigned to be incarnated in Thy womb, Whom with boldness pray to save Thee who sing.
Song 3
Irmos: The desert has blossomed like a desert, O Lord, a pagan barren one, the Church has flourished by Your coming, and my heart has been established in it.
You have squandered your wealth, giving to God in return, so the Kingdom has been prepared for you in Heaven; but even now, John, you have received multiple rewards.
The wisdom of receiving the talent, adorning it with deeds, made clear to you, John, the Church of Christ, which you greatly aggravated, and abandoned your life.
Theotokos: Angelia, Most Pure One, was amazed, and human hearts were afraid of Thy Nativity. Moreover, we honor Thee, the Mother of God, with faith.
Kontakion, tone 4
Let us sing to the hymn-writer and honorable God-spreader, to the Church of the punisher and teacher and the enemies of the opponent John: for we take up the weapon - the Cross of the Lord, repelling all the charms of heresies and as a warm intercessor to God grants forgiveness of sins to all.
Ikos
To the church mentor, and teacher, and priest, like the secret of the unspoken, we cry out in agreement: open our lips to God with your prayers and make us worthy to speak the words of your teachings, for you have appeared as a participant in the Trinity, like another sun, shining in the world, shining through miracles and teachings, like Moses, always studying the law of the Lord, you were a lamp in word and deed and constantly prayed for forgiveness of all sins.
Song 4
Irmos: You came from the Virgin, not an intercessor, nor an Angel, but the Lord Himself, incarnate, and you saved all of me, a man. Thus I call to You: glory to Your power, O Lord.
Having obeyed the command of Christ, you left worldly beauty, wealth, sweetness, lightness. For His sake, take up your cross, you followed, John the wise.
Having communicated to the impoverished Christ of mankind for the sake of salvation, you were glorified, as He was promised, and you reigned to the ever-reigning John.
Theotokos: You, the refuge of salvation and the insurmountable wall, Mother of God Lady, have all the faith: You have delivered our souls from troubles with Your prayers.
Song 5
Irmos: Thou art an intercessor for God and man, O Christ God: for by Thee, O Lord, didst thou bring the imams to the Master of Light, Thy Father, from the night of ignorance.
Through the fear of Christ, Father, we are strengthened to the Divine life, you have subdued all carnal wisdom to the spirit, yours, John, purifying your feelings.
Having thoroughly cleansed your body, mind, and soul of all filthiness, O God-Wise One, you received the three-solar dawn, O John, who enriched you with bright gifts.
Theotokos: Pray to Your Son and Lord, O Pure Virgin, to grant deliverance from the opposite situation to those who are captive, and to grant peace to those who trust in You.
Song 6
Irmos: In the depths of sin I am, O Savior, and in the abyss of life I am overwhelmed, but, like Jonah from the beast, lead me and save me from passions.
Having been enlightened by the Spirit by grace, having clearly enriched yourself with the knowledge of Divine and human things, you unenviably taught those who demanded it, John.
Like the face of Heaven, wise, you have adorned the Orthodox Church, inviting constant songs to the Divine Trinity.
Theotokos: Without artifice, O Virgin, Thou didst give birth to the eternal Virgin, revealing the true Divinity, Thy Son and God, images.
Song 7
Irmos: The ungodly command of the lawless tormentor rose high in flames. Christ spread spiritual dew to the Godly youth, He is blessed and glorified.
We kindle with zeal, God-fighting heresies, you countered all evil with bright scriptures, making clear to everyone what was sown in ancient times, by the wise, about John, written subtly.
You have warmly denounced the blasphemous wickedness of the evil-named disciples of Manent, who have corrupted the encroached Church of Christ, with your words and dogmas, about John, which you have perpetrated.
Theotokos: The Most Holy Saints we mean Thee, as the only One who gave birth to the indispensable God, the undefiled Virgin, the brideless Mother: for Thou hast exuded incorruption to all the faithful by Thy Divine Nativity.
Song 8
Irmos: Sometimes the fiery furnace in Babylon separated the actions by God's command, scorching the Chaldeans, watering the faithful, singing: bless all the works of the Lord, the Lord.
Thou hast exposed, in reality, the blessed John, the Nestorian division, the Sevirian merging, the one-willed pre-madness, but the single-effectual faith of Orthodoxy has been brought to an end by all.
All the enemies of tares are usually heretical in the Church of Christ, this worship is swept away in honest icons, but you will not slumber, O all-blessed John, uprooting every seed of evil.
Theotokos: You are from the inseparable Father, who lived in the womb of a godly man, without seed you conceived and gave birth unspeakably, to the Most Pure Mother of God: we also confess Thee, the salvation of us all.
Song 9
Irmos: The Beginningless Parent, the Son, God and Lord, incarnated from the Virgin, appeared to us, darkened to enlighten, fellow waste. Thus we magnify the All-Sung Mother of God.
Thou hast taught all the Church's sons to sing the Orthodox Unity in the Honest Trinity, and the incarnation of the Divine Word to appear in theology, John, making clear what is inconvenient to many in the Holy Scriptures.
Having sung the hymns of the holy ranks, O Reverend, the Pure Mother of God, the Forerunner of Christ, the same apostles, prophets, fasters and wise teachers, righteous men and martyrs, in those tabernacles now dwelling.
Theotokos: The palace was more than the mind of the incarnation of the Word, the Virgin Mother of God, clothed with the glory of virtues and dotted with. To those, the All-Immaculate, we proclaim the Mother of God.
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