On Being Saved Through Childbearing

image source: https://krishantheorthodoxsingh.wordpress.com/2014/07/18/astonishing-pictures-of-christian-palestine/

image source: https://krishantheorthodoxsingh.wordpress.com/2014/07/18/astonishing-pictures-of-christian-palestine/

Blessed Theophylact of Ochrid ca. 1055-1108

Not childbearing alone, but rearing them up… It is evident that a woman being virtuous is raising her children in virtue. Now if a virgin is being virtuous, doubtless she is being saved… Since the woman has been hindered from teaching… if she desires to be teaching, let her teach the children. But some say that the “childbearing” [1 Tim. 2:15] means that of the Theotokos. For she gave birth to the Savior, saving, they say, the women. (P.G. 125:364 BC [col. 40])

 

On Women in Christ

IMG_0983St. Paulinus of Nola ca. 354-431

The Apostle’s authority has allowed only women to have long hair, for though their faith like that of men removes the veil from their hearts, fitting modesty demands a covering for their heads and a veil for their brows… Hair is unbecoming for men because Christ, the Head of every man, cannot be concealed… She is no one’s head, but the embellishment of her husband by the adornment of her virtue. We might say that she is placed at the base to support that body’s chain which is linked to God by the head of Christ, to Christ by the head of man, and to man by the head of woman. But Christ makes woman also belong to the Head at the top by making her part of the body and of the structure of the limbs, for in Christ we are neither male or female (Gal. 3:28)…

Let them realize why Paul ordered their heads to be clothed with a more abundant covering: it is because of the angels, that is, the angels who are ready to seduce them and whom the saints will condemn… A woman ought to cover her head especially in prayer and prophecy. Then she becomes pregnant with the Spirit, and accordingly rouses the hatred of of the tempter all the more when she leaves behind the boundaries of her womanly weakness, and aspires to human perfection… So because a woman becomes spiritually pregnant,… she has a power over her head, so that the wiles and snares of the enemy may not confront her. Her hair shows that by this power she is both guided and defended. Strength is bestowed on her by that very humility of heart by which through the guidance of self-control she restrains the arrogance of knowledge. (Letter 23: To Severus)

On Moral Purity

St. John Chrysostom: "Crowns are wont to be worn on the heads of bridegrooms, as a symbol of victory, betokening that they approach the marriage bed unconquered by pleasure."

St. John Chrysostom: “Crowns are wont to be worn on the heads of bridegrooms, as a symbol of victory, betokening that they approach the marriage bed unconquered by pleasure.”

Alexei Khomiakov 1804-1860

Many nations adhere to an opinion that is absurd and displeasing to God: that moral purity is more suitable for women than men! Women’s morals depend on those of men. For the stronger vessel, the head of God’s creation, to demand from a weaker vessel, the woman, virtues that he himself does not possess, is not only irrational but also dishonest. (Berdiaev, N. Aleksei Stepanovich Khomiakov. Westmead, England: Gregg International Publishers Limited, 1971. 46)

On How the Theotokos Taught the Church

St.-PhilaretSt. Philaret of Moscow 1821-1867

[A]lthough she, by the height of grace, presides invisibly and in spirit over the assembly of the Apostles,— by lowliness of heart, in the body, she suffered not herself to be visibly the object of any glory, accepted no pre-eminence, and placed herself on the same rank with the other women, teaching them by her example, the same that the Apostle Paul taught them afterwards by his word: “Let your women keep silence in the churches.”; “Let the women learn in silence with all subjection. But I suffer not a woman to teach.” I should desire, I would say in passing, that our alienated brethren should take this example into serious consideration, they, who before the Judgment of Christ, having condemned without discrimination the whole hierarchy, and thereby punished themselves by a wilful renunciation of the Priesthood, do as the maximum of disorder, intrust the conduct of their divine service to virgins, who are undoubtedly not wise but foolish. For what virgin if not a foolish one, would dare to accept in the Church that which the holy Virgin the Mother of God dared not to undertake? (Select Sermons, Elibron Classics. Kindle Locations 4829-4837. Adegi Graphics LLC. Kindle Edition)

On Christian Marriage

St Nektary of OptinaSt. Nektary of Optina 1858-1928

For a woman, marriage is service to the Most Holy Trinity — see what a great honor it is to be a wife and a mother.

Happiness in married life is granted only to those who fulfill the Divine Commandments and treat marriage as a Mystery of the Christian Church. (Living Without Hypocrisy: Spiritual Counsels of the Holy Elders of Optina, p. 156)

Patriarch Kirill of Moscow on Contemporary Issues

Patriarch Kirill of Moscow

The participation of the Russian Orthodox Church in bilateral and multilateral inter-Christian and inter-religious dialogues exists in order to witness to the truth of Holy Orthodoxy and also aims to affirm traditional moral values in the world and acquire good and just relations between different peoples… In the process of dialogue our Church will not accept attempts to ‘confuse faiths’, with joint prayers or attempts to unite confessional or religious traditions artificially. We should recall that this is the case even though certain senior ‘representatives’ of three or even four of the fifteen Local Orthodox Churches not only sometimes hold joint prayers with heterodox, but also actually allow limited concelebration with Roman Catholics and give them communion.

…When I asked a Protestant leader, ‘Tell me, when you started to ordain women, did you increase your number of parishioners?’ He smiled and said, ‘No’. I said, ‘It was not a missionary project?’ He said, ‘No, it was just respect for human rights’. That’s how a secular concept of human rights was incorporated into theology and Church practice, in spite of the whole tradition of the Christian Church. Everything in the apostolic tradition precludes this practice, but for the sake of a secular liberal standard it was incorporated into Church life. A second analogous problem was their attitude to homosexuality. Here, a decision in favour of secular liberal standards distorted the Word of God. It’s written in black and white, that it’s a sin. What do you think? Our brethren said, ‘Well, no, one doesn’t have to understand it; this isn’t a sin, you know, that was just the cultural context of the time when the Apostle Paul wrote’. Therefore, for the sake of liberal standards, they even abandoned the source of their faith. Recently, I met a very responsible ecumenical leader. I talked to him about what’s happening in Protestantism, it’s alienating the Protestants from the Orthodox and the Catholics, thereby increasing the internal gap in the Christian world, and if it continues to grow, it will make it harder to defend Christian values. What he said to me not only amazed me, but at the same time it helped me to understand how deep the crisis is in Christianity. He calmly said to me, ‘What’s so special about that? We also differ on the problems of the Middle East, we also have different attitudes to the economic crisis… so, we have different attitudes to homosexuality’. I see a very grim future for any dialogue between the Orthodox and Protestant world, it will not change the situation, there will be an even greater alienation of the Protestant world from Orthodoxy, and thus a weakening of common Christian witness. Therefore, the task facing the Orthodox Church is to testify to the purity of the apostolic tradition and the purity of faith, especially to Non-Orthodox Christians’. (Russian Orthodox Clarity on the Ecumenical Question)

 

 

 

On Why Women Were the First to Witness the Resurrection

St. Gregory of Nyssa ca. 335-395

Since, as the Apostle tells us, “the woman was deceived and became a transgressor” [1 Tim 2: 14] and was by her disobedience foremost in the revolt from God, woman became the first witness of the Resurrection, that she might retrieve by her faith in the Resurrection the overthrow caused by her disobedience. By making herself at the beginning a minister and advocate to her husband of the counsels of the serpent, she brought into human life the beginning of evil and its train of consequences; so, by ministering to His disciples the words of Him who slew the rebel dragon, she became to men the guide to faith, whereby with good reason the first proclamation of death is annulled. (Against Eunomius, 12.1)

On Third Marriages

The Unequal Marriage (1862) by Pukirev

Patriarch Theodore Balsamon ca. 12th

If a rural priest might perform a benediction of a third marriage, while knowing that it was a third marriage, may he be punished, or as a peasant shall he be deemed worthy of pardon?

The one ignorant of the fact, whoever he may be, is worthy of pardon in accordance with the laws. The one who is ignorant of the law is not pardoned. Since by the new legislation of the celebrated emperor Lord Konstantinos Porphyrogennetos, the third marriage is sometimes permitted, and sometimes not permitted (for those who have children from the first or second marriage, and those who exceed forty years of age, are not able to contract a third union), we say that the priest who had performed a benediction of such an impeded third marriage is to be defrocked, because he was ignorant of the law’s main points. However, peasants, who are ignorant of the law’s fine points, are pardoned sometimes, since legal matters are not clear to all men. (Canonical Questions of the Most Holy Patriarch of Alexandria, Lord Markos, and the Answers for them by the Most Holy Patriarch of Antioch, Lord Theodoros Balsamon. excerpted from Viscuso, “A Guide to the Church Under Islam” p. 133)

Hieromonk Matthew Blastares ca. 14th century

Basil the Great in his fourth canon states, “We hold the custom of five years’ excommunication for trigamists when the marriage is clearly not dissolved. However, we no longer call such an affair marriage, but polygamy, or rather fornication that has been tempered, i.e., not dissolved, but reduced; limited to one woman. Wherefore, the Lord also said to the Samaritan woman, who had five husbands in turn, “He whom you have now is not your husband,” because they that go beyond the limit of digamy are no longer worthy to be called by the name of husband or wife.” However, he states that “it is not altogether necessary to bar them from the Church, but only for their punishment to be spent in the places of the hearers and of those that stand, not however, in that of the weepers.”

But also, again in canon fifty, he states, “There is clearly no ecclesiastical law of third marriage. Nevertheless, we view such things as defilements of the Church. However, we do not submit them to public condemnations because they are more preferable than unrestrained fornication.” Thus, we do not condemn the practice so as to also dissolve them, but according to the Tomos of Union which will be discussed shortly, by its decisions and command, we accept these marriages.

Gregory the Great, who is surnamed the Theologian, stated, “The first marriage is legal, the second is a concession, the third is a transgression of law, and one beyond this, the life of a swine, which does not have many examples of its evil.” (Homily 37.8)

Concerning the Tomos of Union

At this time, three marriages were recognized by ancient laws. Emperor Leo the Wise, who entered into a fourth marriage, was subjected to anathema by Patriarch Nicholas [I Mystikos], who required the emperor to quit himself of this union. Because the patriarch was absolutely inflexible, the emperor expelled Nicholas from the Church, and appointed as patriarch Euthymios Synkellos, a holy man. However, Euthymios, with a majority of hierarchs, contending not only tetragamy, but also trigamy to be illegal, with all zeal hindered the emperor who wished to decree that marriage be extended as far as the fourth for those who so desired. On account of this, a schism arose in the Church, which also sustained the dispute over the throne between Leo VI’s son Constantine Porphryogennetos and the latter’s father-in-law Romanos. At this time, in the year 6428 [920 AD], the so-called Tomos of Union was brought forth, which determined when it is fitting to concede a third marriage for some, excellently places reins on shameless desires of the passions, and it is annually read during July on the ambon. Thus, it states the following toward the end:

“Men who have reached forty years of age, and who cast themselves into a third marriage, inasmuch as they are defilements of the Church, we rule that they are to be excommunicated for five years, and after this expires, they are to approach for Communion once a year, on the venerable day of saving Pascha, after purifying themselves as much as possible by the fast for Pascha. The priest who dares, contrary to the decision, to deem some of these worthy of Holy Communion, will be risking his own rank. We command these things when there are no children from previous marriages. But if in fact there are children, the third marriage will be forbidden. But if a man is thirty and has received a succession of offspring from previous marriages, and nevertheless now joins himself to a third woman on account of the licentiousness of fleshly desire, let him be excommunicated for four years. Afterward, let him partake of Communion three times a year: on the Resurrection Day of Pascha, the Dormition of the undefiled Theotokos, and the feast day of the Lord’s Nativity because the fasts before these days are believed to purify most of the stain absorbed by him. However, if he is childless, this man is worthy of pardon if he chooses a third marriage on account of a desire to procreate children; and, excluded from Communion for three years, he should be treated with customary penalty.” (An Alphabetical Collection of All Subjects That are Contained in the Sacred and Divine Canons, prepared and at the same time organized by Matthew, the least among Hieromonks. excerpted from Viscuso, “Sexuality, Marriage, and Celibacy in Byzantine Law” pp. 97-99)

On Defeat Accompanied by Humility

The Evergetinos

In a certain city there lived a bishop who, by the activity of Satan, fell into fornication. A few days later there was a Liturgy in the church, and, without anyone knowing the bishop’s sin, he made a confession in front of all the people, saying: “I have fallen into fornication.” As soon as he uttered these words, he took off his omophorion and placed it on the Holy Table. “I can no longer be a bishop,” he said. In the wake of this scene of sincere confession, the people were all seized with emotion and cried out in lamentation: “Let this sin be upon us; only remain in the episcopate.” “If you want me to remain with you,” answered the bishop, “do what I tell you.” He immediately ordered all the doors of the church to be shut, fell on his face at a side-door, and said to the people: “Anyone who does not tread on me when he leaves the church is not on the side of God.” All of the people did as the bishop told them; that is to say, they trod on him as they departed. As the last person left, a voice was heard from Heaven saying: “I have forgiven the bishop his sin because of his great humility.” (The Evergetinos, Vol. IV of the First Book: Hypothesis XLIV.6)

On Marriage and Procreation

St. Methodius of Olympus died ca. 311

For I think I have perceived clearly from the Scriptures that, after He had brought in virginity, the Word did not altogether abolish the generation of children; for although the moon may be greater than the stars, the light of the other stars is not destroyed by the moonlight.

Let us begin with Genesis, that we may give its place of antiquity and supremacy to this Scripture. Now the sentence and ordinance of God respecting the begetting of children Gen. 1:28 is confessedly being fulfilled to this day, the Creator still fashioning man. For this is quite manifest, that God, like a painter, is at this very time working at the world, as the Lord also taught, “My Father works hitherto.” But when the rivers shall cease to flow and fall into the reservoir of the sea, and the light shall be perfectly separated from the darkness,—for the separation is still going on,—and the dry land shall henceforth cease to bring forth its fruits with creeping things and four-footed beasts, and the predestined number of men shall be fulfilled; then from henceforth shall men abstain from the generation of children. But at present man must cooperate in the forming of the image of God, while the world exists and is still being formed; for it is said, “Increase and multiply.” Gen. 1:28 And we must not be offended at the ordinance of the Creator, from which, moreover, we ourselves have our being. For the casting of seed into the furrows of the matrix is the beginning of the generation of men, so that bone taken from bone, and flesh from flesh, by an invisible power, are fashioned into another man. And in this way we must consider that the saying is fulfilled, “This is now bone of my bone, and flesh of my flesh.” Gen. 2:23

And this perhaps is what was shadowed forth by the sleep and trance of the first man, which prefigured the embraces of connubial love. When thirsting for children a man falls into a kind of trance,  softened and subdued by the pleasures of generation as by sleep, so that again something drawn from his flesh and from his bones is, as I said, fashioned into another man. For the harmony of the bodies being disturbed in the embraces of love, as those tell us who have experience of the marriage state, all the marrow-like and generative part of the blood, like a kind of liquid bone, coming together from all the members, worked into foam and curdled, is projected through the organs of generation into the living body of the female. And probably it is for this reason that a man is said to leave his father and his mother, since he is then suddenly unmindful of all things when united to his wife in the embraces of love, he is overcome by the desire of generation, offering his side to the divine Creator to take away from it, so that the father may again appear in the son.

Wherefore, if God still forms man, shall we not be guilty of audacity if we think of the generation of children as something offensive, which the Almighty Himself is not ashamed to make use of in working with His undefiled hands; for He says to Jeremiah, “Before I formed you in the belly I knew you; ” Jeremiah 1:5 and to Job, “Did you take clay and form a living creature, and make it speak upon the earth? ” and Job draws near to Him in supplication, saying, “Your hands have made me and fashioned me.” Job 10:8 Would it not, then, be absurd to forbid marriage unions, seeing that we expect that after us there will be martyrs, and those who shall oppose the evil one, for whose sake also the Word promised that He would shorten those days? Mat. 24:22 For if the generation of children henceforth had seemed evil to God… for what reason will those who have come into existence in opposition to the divine decree and will be able to appear well-pleasing to God? And must not that which is begotten be something spurious, and not a creature of God, if, like a counterfeit coin, it is moulded apart from the intention and ordinance of the lawful authority? And so we concede to men the power of forming men. (Banquet of Ten Virgins, Discourse 2.1-2)

On Virginity and Godly Marriage According to the Fathers

 Ancient Faith Today interview with Fr. Josiah Trenham on Sexuality, Virginity and Marriage

An outstanding talk with Q & A on Godly Marriage also by Fr. Josiah Trenham

On the Outcome of Sexual Immorality

St. Tikhon of Zadonsk 1724-1783

Fire from Heaven consumed the Sodomites for their abominable impurity. What then should the present-day fornicators and adulterers and other defilers expect, but the fire of Gehenna in which they shall burn forever, yet not be consumed? (Journey to Heaven: Counsels on the Particular Duty of Every Christian. Chap. 3 God’s Warnings)

On the Image of the Image of God

St. Theophan the Recluse 1815-1894

The husband, as the image and glory of God amongst creatures, must not cover his head in church, while the wife was taken from the husband later, created, as it were, in accordance with his image, and is therefore the image of the image, or the reflection of the glory of the husband, and must therefore cover herself in church as a sign of subjection to her husband. (Tolkovanie Poslanij sv. Apostola Pavla (Interpretation of the Epistles of the Holy Apostle Paul), Moscow, 2002, p. 179)

Elder Paisios on Cassocks

– Geronda, there is this expression, “Is it really the cassock that makes the priest?”

Well, think of two olive trees, one with leaves and the other without. Which one do you prefer? Once when I was at the Kalyvi of the Holy Cross, I peeled the trunk of an olive tree and wrote this on it, “The trees got rid of their garments; it’s time to see the fruit of their labor!” Next to that I wrote, “A priest without his cassock (arasotos) is a priest without redemption (asotos).”

– Geronda, someone brought an Orthodox priest wearing only trousers [without his cassock] to the monastery. Should we have asked for his blessing?

What blessing? You should have told the person who brought him, no matter how important he was, “Forgive us, but it is a rule in our monastery to give cassocks to priests who are not wearing one. To have a priest come to an Orthodox women’s monastery wearing only his trousers! That is inappropriate.” When the person who brought him has no shame, and when the priest himself is not ashamed for having come without his cassock, why should you be embarrassed to ask him to put one on? I once met a young archimandrite wearing laymen’s clothing at an airport. He was going abroad and introduced himself, “I am Father so and so,” he said. “Where is your cassock?” was my answer. Of course, I did not prostrate in front of him.

– Geronda, some people claim that a modernized clergy will be better able to help people.

When Patriarch Demetrios visited the seminary of the Holy Cross in the United States, a few pious American students went up to him and said, “Your Holiness, don’t you think it’s time for clergy to be more up to date?” The Patriarchs response was, “Saint Cosmas said that when clergy turn into laymen, laymen will turn into demons.” Wasn’t that a good answer? Then they prepared this luxurious suite for him with a fancy bed and so on. The moment he saw it, he said, “Is this where I am supposed to stay, in this room? You’d better bring me a simple cot. When a clergyman becomes worldly, he becomes the devil’s candidate.” (Spiritual Counsels vol. I, pp. 358-359)

On the Passion of Lust

St. Anatoly of Optina 1824-1894

The passion of lust wars against everyone, and at the toll-houses the demon of lust will boast before all the princes of darkness that he provided hell with more spoils than all the rest. Be patient, and implore Divine help! (Living Without Hypocrisy: Spiritual Counsel of the Holy Elders of Optina, pg. 5)

On Birth Control and Abstinence

Hieromonk Seraphim Rose 1934-1982

On the subject of birth control, the Orthodox Church is certainly no more “liberal” than the Catholic, and any kind of interference with the natural object and result of intercourse, i.e., the begetting of children, is strictly condemned as a severe sin. Certainly the “pill” falls into this category. The “wisdom” of man is one thing, the law of God another. As to abstinence [from sex] on fast days, this is part of the same asceticism or self-denial that decrees fasting from foods. Married love is not regarded as evil any more than meat or eggs are, but our life here is a preparation for an eternal life where there is neither marriage nor giving in marriage, where there is an endless feast not of earthly foods, and a part of the discipline on the way to this Kingdom is through taming the flesh to the Spirit. St. Paul speaks of husbands and wives denying each other (1Cor. 7:5), and this is interpreted as referring especially to preparation for Holy Communion, but also to other fasting periods.(Letters from Father Seraphim: Letter May 5/18, 1970)

On Holy Virginity and Holy Matrimony

St. Philaret of Moscow 1821-1867

Marriage could but bring forth men, — virginity alone was worthy of giving birth to the God-Man… if you wish to learn from the Lord Himself the angelic dignity of virginity, listen to His own word: “for in the resurrection they neither marry, nor are given in marriage, but are as the angels of God in Heaven” (Mat. 22:30); or as another Evangelist paraphrases the same thing, “for they are equal unto the angels.” (Lk. 20:36) The state in which they neither marry nor are given in marriage, consequently, that of perpetual virginity, is then called by the Lord equal unto that of angels.

…[A]m I not speaking too much of a subject, which many may think, does not concern them? Indeed the Lord Himself has forewarned us, that not all are able to be virgins, saying: “All men cannot receive this saying, save they to whom it was given.” (Mat. 19:11) He Himself has called unto virginity not all men, but only those who are able, to whom it is given: “He that is able to receive it, let him receive it.” (Mat. 19:12)  And as virginity is not for all, therefore you may even ask, why then do I speak of it at all? I accept this question. It will lead me to the aim and end of my discourse. We speak of virginity to all, because among all there are those “that are able to receive it”; and my word is seeking out from amongst all those whom God calls to hear and fulfill it, and who are often unknown to men.

We speak to all men of virginity that those who are married might know that there is a state higher than marriage; and that honoring virginity in others, and thinking humbly of marriage, they might obtain for marriage a blessing near to the blessing of appointed virginity.

We speak of true virginity unto all men, that, knowing it, they may guard themselves from mistaken ways of the foolish virgins, who with the unlit lamps of their minds, wanting the oil of love, are roaming far from the heavenly abode, and, instead of love for the Bridegroom, they are but breeding hate against the holy state of marriage. For, already, since the time of the Apostles, “the Spirit speaketh expressly, that in latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of demons, speaking lies in hypocrisy, having their consciences seared with a hot iron, forbidding to marry. (1 Tim. 4:1-3)

Finally, we speak of virginity to all men, that they who are married as well as they who are not, may vigilantly and carefully distinguish the bright beauty of virginity, the comeliness of pure and honorable marriage, from the state of those who have neither been faithful in the use of the golden talent of virginity, nor of the silver talent of marriage, entered upon by the will of the Lord of all talents and gifts. Virginity and marriage are not for all men, but chastity is for all men: “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and wordly lusts, we should live soberly, righteously, and godly, in this present world.” (Tit. 2:11-12) What does it mean to live soberly? It means either in the purity of virginity or in the honorableness of marriage, in both cases, “in the abstinence from worldly lusts,” and above all, “from fleshly lusts, which war against the soul.” (1 Pet. 2:11) They alone who live thus in this present world, may “look for that blessed hope” (Tit. 2:13) to come. Amen. (Sermon XX, On Holy Virginity)

On Victorious Bridegrooms

St. John Chrysostom ca. 349-407

Hear this, you fathers, bring your children up with great care in the nurture and admonition of the Lord. Eph. 6:4 Youth is wild, and requires many governors, teachers, directors, attendants, and tutors… Let us take wives for them early, so that their brides may receive their bodies pure and unpolluted, so their loves will be more ardent. He that is chaste before marriage, much more will he be chaste after it; and he that practiced fornication before, will practice it after marriage. All bread, it is said, is sweet to the fornicator. Sirach 23:17 Crowns are wont to be worn on the heads of bridegrooms, as a symbol of victory, betokening that they approach the marriage bed unconquered by pleasure. But if captivated by pleasure he has given himself up to harlots, why does he wear the crown, since he has been subdued? (Homily 9 on 1st Timothy)

On Homosexual Acts

You shall not lie with a male as with a woman; it is an abomination… Do not make yourselves unclean by any of these things… (Lev. 18:22, 24)

For this reason (i.e. their refusal to acknowledge, thank and glorify God) God gave them up to dishonorable passions. Their women exchanged natural relations for unnatural, and the men likewise gave up natural relations with women and were consumed with passion for one another, men committing shameful acts with men and receiving in their own persons the due penalty for their errors. Rom. 1:26-27)

Do not be deceived: neither the sexually immoral, nor idolaters, nor adulterers, nor men who practice homosexuality…will inherit the kingdom of God. (1 Cor. 6:9-10)

…Sodom and Gomorrah and the surrounding cities, which likewise indulged in sexual immorality and pursued unnatural desire, serve as an example by undergoing a punishment of eternal fire. Yet in like manner these people also, relying on their dreams, defile the flesh, reject authority, and blaspheme the glorious ones. (Jude 7-8)

St. Polycarp of Smyrna ca. 69-155

For it is well that they should be cut off from the lusts that are in the world, since “every lust warreth against the spirit; ” and “neither fornicators, nor effeminate, nor abusers of themselves with mankind, shall inherit the kingdom of God,” nor those who do things inconsistent and unbecoming. Wherefore, it is needful to abstain from all these things, being subject to the presbyters and deacons, as unto God and Christ. The virgins also must walk in a blameless and pure conscience. (Epistle to the Philippians Chap. 5)

St. Melito of Sardis died ca. 180

But thou, a person of  liberal mind, and familiar with the truth, if thou wilt properly consider these matters, commune with thine own self; and, though they should clothe thee in the garb of a woman, remember that thou art a man. (A Discourse Which Was in the Presence of Antoninus Caesar)

St. Irenaeus of Lyons died ca. 202

For as it was in the days of Noe, they did eat and drink, they bought and sold, they married and were given in marriage, and they knew not, until Noe entered into the ark, and the flood came and destroyed them all; as also it was in the days of Lot, they did eat and drink, they bought and sold, they planted and builded, until the time that Lot went out of Sodom; it rained fire from heaven, and destroyed them all: so shall it also be at the coming of the Son of man.” “Watch ye therefore, for ye know not in what day your Lord shall come.” [In these passages] He declares one and the same Lord, who in the times of Noah brought the deluge because of mews disobedience, and who also in the days of Lot rained fire from heaven because of the multitude of sinners among the Sodomites, and who, on account of this same disobedience and similar sins, will bring on the day of judgment at the end of time (in novissimo); on which day He declares that it shall be more tolerable for Sodom and Gomorrah than for that city and house which shall not receive the word of His apostles. (Against Heresies Bk. 4.36.3)

Clement of Alexandria ca. 150-215

Luxury has deranged all things; it has disgraced man. A luxurious niceness seeks everything, attempts everything, forces everything, coerces nature. Men play the part of women, and women that of men, contrary to nature; women are at once wives and husbands: no passage is closed against libidinousness; and their promiscuous lechery is a public institution, and luxury is domesticated. O miserable spectacle! Horrible conduct! (The Instructor 3.3)

Tertullian ca. 160-220

The Christian [man] confines himself to the female sex. (Apology 46)

St. Cyprian of Carthage died ca. 258

Each generation is reminded by what it hears, that whatever has once been done may be done again. Crimes never die out by the lapse of ages; wickedness is never abolished by process of time; impiety is never buried in oblivion. Things which have now ceased to be actual deeds of vice become examples…Men are emasculated, and all the pride and vigour of their sex is effeminated in the disgrace of their enervated body; and he is most pleasing there who has most completely broken down the man into the woman. He grows into praise by virtue of his crime; and the more he is degraded, the more skilful he is considered to be. Such a one is looked upon— oh shame! And looked upon with pleasure. And what cannot such a creature suggest? He inflames the senses, he flatters the affections, he drives out the more vigorous conscience of a virtuous breast; nor is there wanting authority for the enticing abomination, that the mischief may creep upon people with a less perceptible approach.

Oh, if placed on that lofty watchtower you could gaze into the secret places— if you could open the closed doors of sleeping chambers, and recall their dark recesses to the perception of sight—you would behold things done by immodest persons which no chaste eye could look upon; you would see what even to see is a crime; you would see what people embruted with the madness of vice deny that they have done, and yet hasten to do—men with frenzied lusts rushing upon men, doing things which afford no gratification even to those who do them. (Epistle 1.8-9)

St. Methodius of Olympus died ca. 311

The sober and joy-producing vine, from whose instructions, as from branches, there joyfully hang down clusters of graces, distilling love, is our Lord Jesus, who says expressly to the apostles, I am the true vine, you are the branches; and my Father is the husbandman. But the wild and death-bearing vine is the devil, who drops down fury and poison and wrath, as Moses relates, writing concerning him, Deut. 32:32-33 For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: their wine is the poison of dragons, and the cruel venom of asps. The inhabitants of Sodom having gathered grapes from this, were goaded on to an unnatural and fruitless desire for males. (Banquet of The Ten Virgins Bk. 5.5)

St. Athanasius the Great ca. 297-373

[M]en, denying their nature, and no longer wishing to be males, put on the guise of women, under the idea that they are thus gratifying and honouring the Mother of their so-called gods. But all live along with the basest, and vie with the worst among themselves, and as Paul said, the holy minister of Christ Romans 1:26: For their women changed the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one toward another, men with men working unseemliness. But acting in this and in like ways, they admit and prove that the life of their so-called gods was of the same kind. For from Zeus they have learned corruption of youth and adultery, from Aphrodite fornication, from Rhea licentiousness, from Ares murders, and from other gods other like things, which the laws punish and from which every sober man turns away. Does it then remain fit to consider them gods who do such things, instead of reckoning them, for the licentiousness of their ways, more irrational than the brutes? Is it fit to consider their worshippers human beings, instead of pitying them as more irrational than the brutes, and more soul-less than inanimate things? For had they considered the intellectual part of their soul they would not have plunged headlong into these things, nor have denied the true God, the Father of Christ. (Against the Heathen, Part 1.26)

St. Cyril of Jerusalem ca. 313-386

Now the pomp of the devil is the madness of theaters and horse-races, and hunting, and all such vanity: from which that holy man praying to be delivered says unto God, Turn away mine eyes from beholding vanity. Be not interested in the madness of the theatre, where thou wilt behold the wanton gestures of the players, carried on with mockeries and all unseemliness, and the frantic dancing of effeminate men (Catechetical Lectures 19.6)

St. Epiphanius of Salamis ca. 315-403

But these speak evil of things which they naturally know not.’For they blaspheme the holiest of holy things, bestowed on us with sanctification, by turning them into dirt.

And these are the things they have ventured to say against the apostles, as the blessed Paul also says, ‘So that some dare blasphemously to report of us that we say, Let us do evil that good may come upon us; whose damnation is just.’

And how many other texts I could cite against the blasphemers! For these persons who debauch themselves with their own hands—and not just they, but the ones who consort with women too—finally get their fill of promiscuous relations with women and grow ardent for each other, men for men, ‘receiving in themselves the recompense of their error’ as the scripture says. For once they are completely ruined they congratulate each other on having received the highest rank. (Panarion 11:6-8)

St. Gregory the Theologian ca. 329-389

…[E]ffeminate and unmanly men, of doubtful sex, but of manifest impiety; to whom, I know not how or why, Emperors of the Romans entrusted authority over men, though their proper function was the charge of women. In this lay the power of that servant of the wicked one, that sower of tares, that forerunner of Antichrist… (Oration 21.21)

St. Basil the Great ca. 330-379

The adulterer will be excluded from the sacrament for fifteen years. During four he will be a weeper, and during five a hearer, during four a kneeler, and for two a slander without communion…He who is guilty of unseemliness with males will be under discipline for the same time as adulterers. (Letter 217, Canon 58, 62)

St. John Chrysostom ca. 349-407

For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one towards another. (Rom. 1:26-27)

All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. But behold how here too, as in the case of the doctrines, he deprives them of excuse, by saying of the women, that they changed the natural use. For no one, he means, can say that it was by being hindered of legitimate intercourse that they came to this pass, or that it was from having no means to fulfil their desire that they were driven into this monstrous insaneness. For the changing implies possession. Which also when discoursing upon the doctrines he said, They changed the truth of God for a lie. And with regard to the men again, he shows the same thing by saying, Leaving the natural use of the woman. And in a like way with those, these he also puts out of all means of defending themselves by charging them not only that they had the means of gratification, and left that which they had, and went after another, but that having dishonored that which was natural, they ran after that which was contrary to nature. But that which is contrary to nature has in it an irksomeness and displeasingness, so that they could not fairly allege even pleasure. For genuine pleasure is that which is according to nature. But when God has left one, then all things are turned upside down. And thus not only was their doctrine Satanical, but their life too was diabolical. (Homily 4 on Romans)

Blessed Augustine of Hippo ca. 354-430

[T]hose offenses which be contrary to nature are everywhere and at all times to be held in detestation and punished; such were those of the Sodomites, which should all nations commit, they should all be held guilty of the same crime by the divine law, which has not so made men that they should in that way abuse one another. For even that fellowship which should be between God and us is violated, when that same nature of which He is author is polluted by the perversity of lust. But You avenge that which men perpetrate against themselves, seeing also that when they sin against You, they do wickedly against their own souls; and iniquity gives itself the lie, either by corrupting or perverting their nature, which You have made and ordained, or by an immoderate use of things permitted, or in burning in things forbidden to that use which is against nature; Rom.1:24-29 or when convicted, raging with heart and voice against You, kicking against the pricks; Acts 9:5 or when, breaking through the pale of human society, they audaciously rejoice in private combinations or divisions, according as they have been pleased or offended. And these things are done whenever You are forsaken, O Fountain of Life, who art the only and true Creator and Ruler of the universe, and by a self-willed pride any one false thing is selected therefrom and loved. (Confessions Bk. 3.8)

St. Sabas the Sanctified ca. 439-532

[O]ur father Sabas would never allow an adolescent to live in his community who had not covered his chin with a beard, because of the snares of the evil one. Whenever he received an adolescent of immature age who wished to make his renunciation, he would welcome him and then send him to the thrice-blessed Abba Theodosius…when sending a brother to the great Abba Theodosius, as has been said, [our father Sabas] would first give him the following admonition: ‘My child, it is unsuitable, indeed harmful, for a lavra like this to contain an adolescent. This is the rule made by the ancient fathers of Scetis and transmitted to me by our great father Euthymius. For seeing me wanting to settle in his lavra when an adolescent, he sent me to the blessed Theoctisus, saying that it is out of place and harmful for an adolescent to live in a lavra. As for you, go off to Abba Theodosius, and you will obtain benefit there.’ (Cyril of Scythopolis, Life of Sabas, 29)

St. Justinian the Emperor ca. 483-565

[W]e ought to abstain from all base concerns and acts — and especially does this apply to such as have gone to decay through that abominable and impious conduct deservedly hated by God. We speak of the defilement of males (de stupro masculorum) which some men sacrilegiously and impiously dare to attempt, perpetrating vile acts with other men.

For, instructed by the Holy Scriptures, we know that God brought a just judgment upon those who lived in Sodom, on account of this very madness of intercourse, so that to this very day that lands burns with inextinguishable fire. By this God teaches us, in order that by means of legislation we may avert such an untoward fate. Again, we know what the blessed Apostle says about such things, and what laws our state enacts. Wherefore it behoves all who desire to fear God to abstain from conduct so base and criminal that we do not find it committed even by brute beasts. Let those who have not taken part in such doings continue to refrain in the future. But as for those who have been consumed by this kind of disease, let them not only cease to sin in the future, but let them alos duly do penance, and fall down before God and renounce their plague [in confession] to the blessed Patriarch; let them understand the reason for this charge, and, as it is written, bring forth the fruits of repentance. (Novel 141)

St. John the Faster died ca. 595

As for intercourse of men with one another, such as practicing double masturbation, it received the stated penance of up to eighty days.

It has seemed advisable to exclude any man who has been so mad as to copulate with another man from Communion for three years, weeping and fasting, and towards evening confined to xerophagy, and doing two hundred metanies. But as for one who prefers to relax, let him fulfill the fifteen years. (Canons of St. John the Faster: 9, 18)

St. Gregory the Dialogist ca. 540-604

[I]n Genesis we read that our Lord rained fire and brimstone upon the city of Sodom: that both fire might burn them, and the stench of brimstone smother and kill them: for seeing they burnt with the unlawful love of corruptible flesh, by God’s just judgment they perished both by fire and an unsavoury smell; to the end they might know that they had, by the pleasure of their stinking life, incurred the sorrows of eternal death. (Dialogues Bk. 4, chap. 36)

What is ‘brimstone’ but the fuel of fire, which, however, so cherishes the fire, that it sends out the very foulest stench. What then do we understand by ‘brimstone,’ but carnal sin, which, while it fills the mind with wicked thoughts like a kind of ill savours, is kindling everlasting fires for it; and whilst it spreads the cloud of its stench in the lost soul, it is as it were providing against it fuel for the flames to come after. For that the ill savour of the flesh is understood by brimstone, the mere history of Holy Writ by itself hears record, which relates that the Lord ‘rained down fire and brimstone upon Sodom.’ Who, when He had determined to punish her carnal wickednesses, by the very character of the punishment marked out the stain of her guilt: since ‘brimstone’ hath stench, and fire burning; and so, forasmuch as they had been kindled to bad desires in the ill savour of the flesh, it was meet that they should perish by fire and brimstone combined; that by their just punishment they might be taught what they had done in unjust desire. And so this ‘sulphur is scattered upon the habitation’ of the wicked man, as often as the corrupt indulgence of the flesh exercises dominion within him; and whereas bad thoughts unceasingly occupy him, and forbid his bringing forth the fruit of good practice… (Moralia in Job 14.23)

St. Maximus the Confessor ca. 580-662

The fire of Sodom is poured down upon those who trample on the law of nature by abusing it. And this is the reproof of the conscience, whenever, like fire, it completely burns it. (Questions and Doubts, Question 99)

St. Barsanuphius of Gaza ca. 6th century

May the demons not weaken you so as turn your attention to a brother (to whom you are attracted), or to converse with him; but if you should happen unexpectedly to come together with him, against your desire, restrain your glance with fear and decency and do not listen attentively to his voice. And if this brother, out of ignorance, should himself begin to speak with you or sit next to you, then skillfully avoid him, but not suddenly, rather with decorum. Say to your thought: “Remember the terrible Judgment of God and the shame which will then overtake those who are attracted by these shameful passions.” Compel your thought, and you will receive help, by the prayers of the Saints, and God will have mercy on you. Do not be a child in mind, but a child in malice (1 Cor. 14:20); in mind, O brother, be perfect. Pay heed to yourself, as to how you will meet God. Amen. (Saints Barsanuphius and John: Guidance Toward Spiritual Life. Answers to Questions of Disciples, Question 255)

St. John Climacus of Sinai ca. 7th century

“Blessed are the peacemakers” [Matt. 5:9]. No one will deny this. But I have also seen enemy-makers who are blessed.

A certain two developed impure affection for one another. But one of the discerning fathers, a most experienced man, was the means whereby they came to hate each other, by setting one against the other, telling each that he was being slandered by the other. And this wise man, by human roguery, succeeded in parrying the devil’s malice and in producing hatred by which the impure affection was dissolved.

Some set aside one commandment for the sake of another commandment. I have seen young men who were attached to one another in a right spirit. Yet, in order not to offend other men’s conscience, by mutual agreement they kept apart for a time. (The Divine Ladder, Step 26)

St. Basil on Fornication

St. Basil the Great ca. 330-379

Canon 3. A deacon who commits fornication after his appointment to the diaconate is to be deposed. But, after he has been rejected and ranked among the laity, he is not to be excluded from communion. For there is an ancient canon that those who have fallen from their degree are to be subjected to this kind of punishment alone.

Canon 6. The fornication of canonical persons is not to be reckoned as wedlock, and their union is to be completely dissolved, for this is both profitable for the security of the Church and will prevent the heretics from having a ground of attack against us, as though we induced men to join us by the attraction of liberty to sin. (1st Canonical Letter, Epistle 188)

Canon 26. Fornication is not wedlock, nor yet the beginning of wedlock. Wherefore it is best, if possible, to put asunder those who are united in fornication. If they are set on cohabitation, let them admit the penalty of fornication. Let them be allowed to live together, lest a worse thing happen. (2nd Canonical Letter, Epistle 199)

Canon 59. The fornicator will not be admitted to participation in the sacrament for seven years; weeping two hearing two kneeling two, and standing one: in the eighth he will be received into communion.

Canon 69. The Reader who has intercourse with his betrothed before marriage, shall be allowed to read after a year’s suspension, remaining without advancement. If he has had secret intercourse without betrothal, he shall be deposed from his ministry. So too the minister. (3rd Canonical Letter, Epistle 217)

St. Barsanuphius on Same-Sex Attraction

St. Barsanuphius of Gaza ca. 6th cent.

Q: Pray for me, my Father, I am very much disturbed by thoughts of sexual sin, despondency, and fear; and a thought says to me that I should converse with a brother to whom I feel attracted when I see him, lest by my silence I give him occasion for suspicion. I feel likewise that the demons are somehow pressing me, and I fall into fear.

A: Brother! You are not yet instructed in warfare with the enemy, which is why there come to you thoughts of fear, despondency, and sexual sin. Stand against them with a firm heart, for combatants, unless they labor, are not crowned, and warriors, unless they show the King their skills in battles, do not become worthy of honors. Remember what David was like. Do you not also sing: Test me, O Lord, and try me, kindle my inward parts and my heart (Ps. 25:2)? And again: If a regiment arm itself against me, my heart will not fear. If warfare shall rise up against me, I will hope in him (Ps. 26:3). Likewise, concerning fear: For if I should go in the midst of the shadow of death, I will fear no evil, for Thou art with me (Ps. 22:4) And concerning despondency: If the spirit of the powerful one should come upon thee, do not leave thy place (Eccl. 10:4).

Do you not wish to be skilled? But a man who is not tested by temptations is not skilled. It is battles that make a man skilled. The work of of a monk consists of enduring battles and opposing them with manfulness of heart. But since you do not know the cunning traps of the enemy, he brings thoughts of fear and weakens your heart. You must know that God will not allow against you battles and temptations above your strength; the Apostle also teaches this, saying: Faithful is the Lord, Who will not leave you to be tempted more than you can bear (1 Cor. 10:13).

Brother! I also in my youth was many times and powerfully tempted by the demon of sexual sin, and I labored against such thoughts, contradicting them and not agreeing with them, but presenting before my very eyes the eternal tortures. For five years I acted thus every day, and God relieved me of these thoughts. This warfare is abolished by unceasing prayer with weeping.

And the fact that the demons are pressing you proceeds from their envy; if they could, they would chase you out of your cell also; but God does not allow them to take possession of you, for they do not have the authority for this. God could swiftly relieve you, but then you would not begin to oppose another passion [when it comes]. May the demons not weaken you so as turn your attention to a brother (to whom you are attracted), or to converse with him; but if you should happen unexpectedly to come together with him, against your desire, restrain your glance with fear and decency and do not listen attentively to his voice. And if this brother, out of ignorance, should himself begin to speak with you or sit next to you, then skillfully avoid him, but not suddenly, rather with decorum. Say to your thought: “Remember the terrible Judgment of God and the shame which will then overtake those who are attracted by these shameful passions.” Compel your thought, and you will receive help, by the prayers of the Saints, and God will have mercy on you. Do not be a child in mind, but a child in malice (1 Cor. 14:20); in mind, O brother, be perfect. Pay heed to yourself, as to how you will meet God. Amen. (Saints Barsanuphius and John: Guidance Toward Spiritual Life. Answers to Questions of Disciples, Question 255)

On Modernism

Metropolitan Philaret (Voznesensky) 1903-1985

Modernism consists in that bringing-down, that re-aligning of the life of the Church according to the principles of current life and human weaknesses. We saw it in the Renovation Movement and in the Living Church in Russia in the twenties. At the first meeting of the founders of the Living Church on May 29, 1922, its aims were determined as a “revision and change of all facets of Church life which are required by the demands of current life” (The New Church, Prof. B. V. Titlinov, Petrograd-Moscow, 1923, p. 11). The Living Church was an attempt at a reformation adjusted to the requirements of the conditions of a communist state. Modernism places that compliance with the weaknesses of human nature above the moral and even doctrinal requirements of the Church. In that measure that the world is abandoning Christian principles, modernism debases the level of religious life more and more. Within the Western confessions we see that there has come about an abolition of fasting, a radical shortening and vulgarization of religious services, and, finally, full spiritual devastation, even to the point of exhibiting an indulgent and permissive attitude toward unnatural vices of which St. Paul said it was shameful even to speak. (Second Sorrowful Epistle)

Chrysostom on the Purposes of Marriage

St. John Chrysostom ca. 347-407

Marriage, then, was given for childbearing also, but even more so in order to quench nature’s burning. Paul himself bears witness to this, saying, ‘Nevertheless, to avoid fornication, let every man have his own wife,’ – not for childbearing. And again, he commands that couples should come together, not that they might become the parents of many children, but what? ‘Lest Satan tempt you,’ he says. Indeed, after this, he did not say, ‘but if they desire to have children,’ but what? ‘If they cannot abstain, let them marry’ (1 Cor. 7:9). For at the beginning, as I have said, this matter [marriage] had two intentions, but subsequently, when the earth, and sea, and the whole world have been filled [with the human race], one reason alone remains for this bond: the banishment of licentiousness and intemperance. [Emphasis added]. (On Virginity, PG 48:547)

These are the two purposes for which marriage was instituted: to make us chaste and to make us parents. Of these two, the reason of chastity takes precedence. When desire began, then marriage also began. It sets a limit to desire by teaching us to keep to one wife. Marriage does not always lead to procreation, although there is the word of God which says, ‘Be fruitful and multiply, and fill the earth’ (Gen. 1:28). We have as witnesses all those who are married but are childless. So the purpose of chastity takes precedence, especially now, when the whole world is filled with our kind. At the beginning, the procreation of children was desirable, so that each person might leave a memorial of his life. Since there was not yet any hope of resurrection, but death held sway, and those who died thought that they would perish after this life, God gave the comfort of children, so as to leave living images of the departed and to preserve our species. For those who were about to die and for their relatives, the greatest consolation was their offspring. To understand that this was the chief reason for desiring children, listen to the complaint of Job’s wife: ‘See,’ she says, ‘your memory has perished from the earth, your sons and your daughters’ (cf. Job 18:17). Likewise Saul says to David, ‘Swear to me that you will not destroy my seed, and my name along with me’ (I Kings 24:22). But now that the resurrection is at our gates, and we do not speak of death, but advance toward another life better than the present, the desire for posterity is superfluous. If you desire children, you can get much better children now, a nobler childbirth and better help in your old age, if you give birth by spiritual labor. So there remains only one reason for marriage, to avoid fornication, and the remedy is offered for this very purpose. (On the Sacred Institution of Marriage, Homily One)

 

Byzantine Law on Homosexuality

St. Justinian the Emperor ca. 483-565

Preamble: Though we stand always in need of the kindness and goodness of God, yet is this specially the case at this time, when in various ways we have provoked him to anger on account of the multitude of our sins. And although he has warned us, and has shown us clearly what we deserve because of our offenses, yet he has acted mercifully towards us, and, awaiting our penitence has reserved his wrath for other times — for he “has no pleasure in the death of wicked; but that the wicked turn from his way an live”. Wherefore it is not right that we should all despise God’s abundant goodness, forbearance, and long-suffering kindness and, hardening our hearts and turning away from penitence, should heap upon ourselves wrath in the day of wrath. Rather, we ought to abstain from all base concerns and acts — and especially does this apply to such as have gone to decay through that abominable and impious conduct deservedly hated by God. We speak of the defilement of males (de stupro masculorum) which some men sacrilegiously and impiously dare to attempt, perpetrating vile acts with other men.

#1: For, instructed by the Holy Scriptures, we know that God brought a just judgment upon those who lived in Sodom, on account of this very madness of intercourse, so that to this very day that lands burns with inextinguishable fire. By this God teaches us, in order that by means of legislation we may avert such an untoward fate. Again, we know what the blessed Apostle says about such things, and what laws our state enacts. Wherefore it behoves all who desire to fear God to abstain from conduct so base and criminal that we do not find it committed even by brute beasts. Let those who have not taken part in such doings continue to refrain in the future. But as for those who have been consumed by this kind of disease, let them not only cease to sin in the future, but let them alos duly do penance, and fall down before God and renounce their plague [in confession] to the blessed Patriarch; let them understand the reason for this charge, and, as it is written, bring forth the fruits of repentance. So may God the merciful, in abundance of pity, deem us worthy of his blessing, that we may all give thanks to him for the salvation of the penitents, who we have now bidden [to submit themselves] in order that the magistrates too may follow up our action, [thus] reconciling to themselves God who is justly angry with us. And we also, wisely and prudently having in reverence the sacred season, entreat God the merciful that those who have been contaminated by the filth of this impious conduct may strive for penitence. Next, we proclaim to all who are conscious that they have committed any such sin, that unless they desist and, renouncing it [in confession] before the blessed Patriarch, take care for their salvation, placating God during the holy season for such impious acts, they will bring upon themselves severer penalties, even though on other counts they are held guilty of no fault. For there will be no relaxation of enquiry and correction so far as this matter is concerned, nor will they be dealt with carelessly who do not submit themselves during the time of the holy season, or who persist in such impious conduct. Lest if we are negligent we arouse God’s anger against us. If, with eyes as it were blinded, we overlook such impious and forbidden conduct, we may provoke the good God to anger and bring ruin upon all – a fate which would be deserved. (Novel 141)

Source: http://www.fordham.edu/halsall/pwh/just-novels.asp