Saint Isidore of Pelousion
At the time of the persecution of St. John Chrysostomos when the entire population was divided into two camps; one for and one against, St. Isidore, this great pillar of Orthodoxy, sided with St. John Chrysostomos. He wrote to Patriarch Theóphilos saying what a great light of the Church Chrysostomos is and begged him to avoid hatefulness toward him.
Isidore lived long and accomplished much, glorifying Christ the God with his life and his writings. Isidore took up habitation in the kingdom of Christ about the year 436 A.D.
1 Saint John 2:18-3:8 KJV
18 Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.
19 They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.
20 But ye have an unction from the Holy One, and ye know all things.
21 I have not written unto you because ye know not the truth, but because ye know it, and that no lie is of the truth.
22 Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.
23 Whosoever denieth the Son, the same hath not the Father: he that acknowledgeth the Son hath the Father also.
24 Let that therefore abide in you, which ye have heard from the beginning. If that which ye have heard from the beginning shall remain in you, ye also shall continue in the Son, and in the Father.
25 And this is the promise that he hath promised us, even eternal life.
26 These things have I written unto you concerning them that seduce you.
27 But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.
28 And now, little children, abide in him; that, when he shall appear, we may have confidence, and not be ashamed before him at his coming.
29 If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.
3 Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
2 Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
3 And every man that hath this hope in him purifieth himself, even as he is pure.
4 Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
5 And ye know that he was manifested to take away our sins; and in him is no sin.
6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
Saint Mark 11:1-11 KJV
11 And when they came nigh to Jerusalem, unto Bethphage and Bethany, at the mount of Olives, he sendeth forth two of his disciples,
2 And saith unto them, Go your way into the village over against you: and as soon as ye be entered into it, ye shall find a colt tied, whereon never man sat; loose him, and bring him.
3 And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither.
4 And they went their way, and found the colt tied by the door without in a place where two ways met; and they loose him.
5 And certain of them that stood there said unto them, What do ye, loosing the colt?
6 And they said unto them even as Jesus had commanded: and they let them go.
7 And they brought the colt to Jesus, and cast their garments on him; and he sat upon him.
8 And many spread their garments in the way: and others cut down branches off the trees, and strewed them in the way.
9 And they that went before, and they that followed, cried, saying, Hosanna; Blessed is he that cometh in the name of the Lord:
10 Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest.
11 And Jesus entered into Jerusalem, and into the temple: and when he had looked round about upon all things, and now the eventide was come, he went out unto Bethany with the twelve.
14 Letters of
Saint Isidore of Pelousion
The holy bishops and the guides of the monastic discipline, from the conflicts and struggles which they underwent, established fitting terms, for activities for our instruction and knowledge. They called the withdrawal from the material world “renunciation,” and ready obedience “subjection.” And they, on the one hand, only had nature as a teacher; and we, on the other hand, having their recorded conduct, consider the work to be small. “Renunciation,” therefore, must be the forgetting of the former way of thinking and the refusal of fellowship; and “subjection” must be the cessation and dissolution from the people on earth, just as it stands written.
2. To the monk Dorotheus.
Burning coals were set ablaze by it; namely, the saints are set ablaze by the fire from God. For since our God is a consuming fire, those who contemplate God with purity are likewise called burning coals. Being set ablaze in union with him, they appear as stars in the world.
3. To the scholar Neilammon.
Concerning an active life of good works. Having learned quite clearly from the ancients, that to be is not to think, what then is to be? Do more, and do not just talk.
4. To the reader Timotheus.
Concerning the conflicts which you undergo, excellent sir, be convinced: the present circumstances put before us are an invisible arena, in which we do not wrestle against perceptible beasts, but against perceptible passions. These are the very things that, if they should prevail over the strength in us, will bring on danger not just as far as the body but bring death to the soul itself. But if they should be controlled then they will flee, and we will gain for ourselves great rewards and acclamation; and here we wrestle these often, but hereafter certainly we will receive rewards and acclamation, since the coming age has been entrusted with rewards, just as this age has been entrusted with trials.
5. To Nilus.
Concerning the food of the Precursor (the Forerunner) and asceticism.
Since the divine prophesies report the account accurately, the excessive debate is unnecessary for the ones reading these things intelligently. If, therefore, we have been instructed about both the food and clothes of perfect, godly asceticism, with reference to John the Baptist, we will be content with hair, for example, for a covering; and we will be content with twigs from herbs and plants for a little food and strength and a simple meal. But if these things, because of weakness, are too intense, let the testing and directive of the one put forward be an example for us of every need and way of life.
6. To Ursenuphius.
Concerning: “There is a cup in the hand of the Lord full of a mixture of pure wine.” The divine prophecy makes known the just recompense is a mixture, on the one hand, with kindness for repentance with respect to the ones putting away sins. “For he was turning from this way to that way,” that is to say, from kindness to the one being owed punishment and just judgment for faults. But in order that we do not altogether appear to be light-hearted of the punishment, it was added: “Nevertheless its dregs were not poured out.” For if they will despise salvation altogether, in the end they will not escape the punishment. “For all the sinners upon the earth,” he says, “will likewise drink” the cup of judgment.
7. To Timotheus.
Concerning the Mother of God. The holy book of the Gospels, recording the genealogy to Joseph, who derives kinship from David, was pleased to show through him that the Virgin was also of the same tribe of David; just as the divine law prophesied, the pair came from the same tribe. And the interpreter of heavenly doctrines, the great Apostle Paul, openly makes the truth quite clear, testifying that the Lord would be a descendant from Judah. Because you know these things more keenly, do not feign ignorance with respect to the questioning. For by doing this, you are shown to be pursuing shabbiness.
8. To the same.
That it is necessary that the labor of spiritual discipline be moderate.
Just as the body that is healthy lacks a bruise, since it soothes the swelling of an injury, so also the body that is sick is in need of aid, and the soul that is downcast ruins the body, with the result that it must be illuminated by the divine commandments. One, therefore, must take care of both. For when one of the two is in want, sanctification is difficult.
9. To the same.
Concerning the appearances at night.
The appearances at night, as you have written, you who are most fond of learning, are not only echoes of associations and conversations of the day, but also the product of frivolous practice. For when the mind is seized in a stupor from drunkenness, a stimulant of the passions occurs. But when one is wakefully self-controlled and preparedly waiting for the Lord, that person is neither defeated by the belly nor by the passions of the belly. For you see, nothing other than this will prepare someone or bind the strength of the loins.
10. To the elder Eusebius.
That nothing is greater than love, in which one has brotherly union as proof. Thus, nothing is as greatly desired by God than love, through which both man had come into existence, and is a subject of love until death. For on this account, namely, the first call of his disciples, there happened to be two brothers; thus, from the beginning the all-wise savior immediately showed that he desires all his disciples to be united in a brotherly manner. Therefore, let us consider nothing more precious than love, which unites everyone, and protects everyone in harmonious accord.
11. To the scholar Ophelion.
That in philosophy one is frequently wronged or maltreated.
If Socrates, the lawgiver of the Athenian doctrines, was beaten and did not retaliate, why are you alone at a loss having been maltreated, as you have written? For if you should pursue philosophy, on the one hand, you will bring upon yourself the glory of Socrates, even though you have been abused less than Socrates. But this person, on the contrary, will be wounded as from a dart in arrogance; or, there will be a time when he will be changed from the propensity of sin, and of mind and speech – and he will thank you for the cause of his change.
12. To Ammonius.
Although you conceal failure, still you show yourself as haughty, being puffed up concerning your tribe, strength, and worth. Therefore, either get for yourself a spirit that is in measure with you, or else be someone who is laughed at by all.
13. To the monk Lampetius.
When you were approaching the high mountain of ascetic practice, you cleansed both your clothes and senses. And according to the report of godly opinion you prepared your heart. Assuredly you had been resolved to leave the unspiritual things, in order that you, having arrived at the citadel of virtues, might hear God uttering a message (the one who inscribes the old law on physical tablets) and might become a tablet made by God. And now these things are celebrated by all concerning you, that, on the one hand, they proclaim eagerly that you took hold of the plow of salvation; but, on the other hand, having lost heart, in turn, you turned back. Accordingly, does this pattern not frighten you? Namely, that although Simon was baptized and followed the ministers of Christ, he, in turn, turned back to the material world (on account of which the wretched one was brought down from the height to the notorious death; that from the one calamity against that one it might be shown what sorts of calamities the deserving ones meet, namely, those who broke their word about the spiritual way of life). Hold fast to the intention of Simon. And if only everyone who had a share of this resolve and knowledge would avert that punishment to the enemies! Fulfill the covenant to the Lord, and devote yourself carefully to his vineyard. The reward is with him, which each one will receive according to their own work.
14. To the monk Patrimus.
Concerning practical asceticism.
You have a good disposition, as I have come to know, learning earnestly and speaking nobly. But the way of spiritual asceticism prospers more from action than from speech. If, therefore, it is your concern for unfading rewards, consider speaking well as trivial; pursue this so that you fare well.
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