
I have been studying aspects of early Patristic Theology, and I came across a ninth century catechetical text written by St. Theodore the Studite, who lived from 759-826, translated from the Greek by Dr. Tikhon Alexander Pino.¹ Reading Theodore’s words, I found them to be suddenly leaping out of their time and into ours, guiding our thoughts and actions, and even consoling our fears. This is not entirely misplaced, as Theodore spent much of his life in disputes with Emperors, often to his peril.
The epithet of “The Studite” indicates that Theodore lived in a monastery in the town of Studios, just outside of Constantinople. This work was written as “Concerning the Dispensation in the Flesh of Our Lord Jesus Christ, That It Should Be Celebrated Spiritually.” It was given on the Day of the Annunciation. (I have bolded the most touching phrases below.)
Theodore first speaks of the mystery of the Annunciation of the Angel Gabriel to Mary, and exhorts us to immerse ourselves in understanding of and reverence for this mystery, that Christ was to come into the world,
“That he might redeem those under the law, as it is written, that we might receive adoption (Gal 4:5); that we might no longer be slaves, but free; no longer impassioned, but dispassionate; no longer lovers of this world, but lovers of God; that we might no longer walk according to the flesh, but according to the spirit.”
Theodore then quotes St. Paul’s text from Romans (9:1-12), highlighting that
“the mind of the Spirit is life and peace.”
Theodore speaks of how Christians can live in the world, praying for its well-being, grieving for its shortcomings, and praying beyond ourselves for the benefit of all.
“This, then, to speak briefly, is the power of the mystery, and for this reason we ought to keep the feast spiritually and spiritually live our lives: in holiness and righteousness, in love, in meekness, in peace, in longsuffering, in gentleness, and in the Holy Spirit (cf. Gal 5:22), so as not to make void and ineffectual for ourselves the dispensation of our Lord Jesus Christ. Nay, rather, we ought to both pray and grieve for the world. And why? Because the Son of God came in order to save the world, and yet the world rejects him…
And whatever rejection he encountered, he bore, for he did not come, he says, to judge the world, but to save it (Jn 3:17). What, then, does this tell us? That authentic disciples are grieved by the rejection of their fellow disciples, proving their love for both the Teacher and his disciples, just as authentic servants suffer the same pain in the apostasy of their fellow servants. For this reason the great Apostle commands us to offer supplications, prayers, intercessions, and thanksgiving for all men: for kings and all who are in authority (1 Tim 2:1-2).
Theodore again refers to the passage from Romans, noting St. Paul’s statement that he would even give up Christ if it meant that others could know Him, and then, in Theodore’s compelling closing, I find words that can guide us as to how we should be, as we confront the choices and the challenges of the coming months.
“Do you see the power of love? Do you see the height of affection?
…In the same way, then, ought we, as authentic and not counterfeit disciples, to look not only to what concerns us individually, but to grieve and pray also for our brethren, and for all the world.
For, in this way, when we do what is pleasing to the Lord, we will become heirs of eternal life in Christ Jesus. To whom is the glory and the power, with the Father and the Holy Spirit, now and ever and unto the ages of ages. Amen.”
Amen.
CJ+
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¹Trans. Tikhon Alexander Pino Marquette University 7 April 2016
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