ON ST. THEODORA THE WIDOW, A NUN AT THESSALONICA.
AROUND THE YEAR 880
PrefaceTheodora, Widow, a nun at Thessalonica (St.)
D. P.
[1] The Arabic-Egyptian Martyrology, which exists at Rome in the college of the Maronites, and which our Athanasius Kircher took care to have translated from Arabic into Latin by Gratia Simonio, celebrates on the fifth day of April the memory of the holy mother Theodora: Sacred memorial, which words in the printed and manuscript Menaea are expressed in Greek thus: "On the same day, of our holy mother Theodora, the one in Thessalonica": who, namely, lived in Thessalonica, the most well-known city of Macedonia: and this distich is added:
If, Thessalonica, you boast of many goods, You possess among these also the venerable wealth, Theodora.
Then follows this illustrious eulogy of her life.
[2] she excels in obedience. This holy Theodora from tender age desired Christ: and renouncing worldly things, she entered into a monastery, and was tonsured as a nun: and embracing all virtues at once as one, she came forth consummate in them. And she so cultivated obedience and veneration toward all the Sisters of the monastery, and especially the Abbess, that even after death she showed the virtue which she had exercised while living. and in purity of life: For she guarded her life so pure and wholly untainted by every blemish, that she left it as a living image to her Sisters. But after death, when she had been buried for a long time, it happened that the Mistress or Abbess of the monastery also departed from this life to Christ: and because she had lived very holily, chastely and religiously, a great concourse of men was made at her funeral, among whom were illustrious men, religious monks and several laymen. When therefore the sacred songs and hymns were being chanted; and the vault, in which St. Theodora had long before been laid, was being opened for placing the Abbess there; an amazing prodigy occurred, in the tomb she withdraws to give place to the Abbess. which indeed gave the spectators present cause for amazement, and afterwards moved those absent who heard to a salutary penitence for sins. For a suitable place being given to the spectators, with all seeing, Theodora, who had long lain in the tomb, drew herself into a narrow space, as if alive, religiously to give place to her Mother, and to exhibit due honor. When all who were present saw this; astonished, they cried out that solemn "Kyrie eleison, Lord have mercy." From that time to this God has wrought many miracles through this Saint Theodora: she shines with miracles. for she has freed those possessed by demons, restored sight to the blind, and healed countless sick.
[3] Thus the Menaea, from which Maximus Bishop of Cythera in his Lives of the Saints, often printed, published the same narration. We gave on the Kalends of February the Life of St. Severus Bishop of Ravenna, Eulogy from the Greek of Nicholas Cabasilas. who, as is handed down in no. 23, commanded the body of his long-dead wife that it should, sooner than said, lean to one side, and provide space for burying his daughter, which also was done: several similar things occur in this our work. That a full history of the Life of this St. Theodora once existed is certainly credible: but of it we have thus far found no trace. Leo Allatius in his Diatribe on the Writings of the Simeons, distinguishing those things which are truly of Metaphrastes from the lucubrations of other certain or uncertain authors, page 88, first taught us that Nicholas Cabasilas, around the year 1350 Archbishop of Thessalonica, wrote a certain eulogy of the same Saint, which seeking everywhere we at last found in the Imperial Library of Vienna, and by the favor of that most learned and most friendly man Peter Lambeck, now prefect of that same Library, we received it described, and give it here rendered into Latin.
[4] It is indeed written, with much exaggeration and affectation of rhetorical eloquence, more copious in words than in matters: her homeland and parents; yet it teaches us many things pertaining to the history, namely that her homeland was Aegina; that her parents were Antonius and Chrysantha, whose constancy the heresy obscuring the Church tested; namely the iconoclast heresy, raging in those times when, under Michael the Stammerer, around the third year of his reign, the year of Christ 823, while he himself was occupied against the rebel Thomas, and, as Leo Grammaticus writes, putting all other care secondary to this alone, Crete, Sicily and the islands called Cyclades (from which Aegina was not far distant) were cut off from the Roman Empire by the Africans and Arabs. And indeed on the occasion of this incursion, age; whether the Aeginetans themselves felt its force, or whether the nearness of the danger forced them to provide for their own safety and to go to safer places, Theodora fled to Thessalonica, not long before joined in matrimony; and there, after offering her daughter to God, being at last made her own mistress by the death of her husband, she embraced the monastic institute, already elderly, in which persevering to the most profound old age, she seems to have reached, up to the ninth century, around 80 years or even beyond. And all these things are given for us to learn from this eulogy of Cabasilas, together with the title Myroblytidos, Myrrh-flowing, and the title Myroblitidos. and the testimony of the salutary oil springing from her sepulcher, as we read of Saints Nicholas, Demetrius, and Catherine, and which we find done in this ninth and following centuries, to be confirmed as veneration of many other persons illustrious for sanctity in the eastern churches.
EULOGY
By Nicholas Cabasilas, Archbishop of Thessalonica.
From a Caesarean Greek MS. of the Vienna Library.
Theodora, Widow, a nun at Thessalonica (St.)
BY NICHOLAS CABASILAS, FROM THE GREEK MS.,
PROLOGUE
[1] With many admiring your honors, O Myrrh-flowing, and on the one hand rendering to you those things which are most congruous to reason and chiefly necessary, The author undertaking to praise Theodora; but on the other hand adorning themselves while they do this, especially when they opportunely institute a discourse concerning you; it seemed fair to me also, not to alone appear destitute of your graces, which conquer all eloquence; but that I too, having entered upon your eulogies, might adorn myself and my discourse with them; at the same time also, as one of the many who have often enjoyed your benefit, that I might pay you what part I can of the gratitude owed. In these things therefore our present labor consists: which, though grave and difficult to bear, as none would not see; yet nothing is to be feared, since this great Saint, not only is accustomed to supply magnanimity in speaking, after several others, if anyone should be inferior in handling matters; but also through those very things to give the greatest help. Then although I see that all who have discoursed of her either have omitted nothing of those things which were done
or at least have placed great zeal in attaining them: yet it was worth the effort for me also, either to pursue a similar usefulness by speaking, or at least not to remain wholly idle. But since it happens by necessity not only to them, but to all practicing the oratorical art, if they undertake to institute a discourse about this Myrrh-flowing one, that they not only say nothing which approaches the greatness of the matters themselves, he acknowledges his own capacity but do not even hope that they shall say it; it would be utterly absurd that I alone of all who have treated these things should be more solicitous about them all, if after them my discourse too should fail me, nor could I respond to so many contests.
[2] Indeed I am not ignorant that this law has been set for all orators, to be conquered by the ineffability of the things to be said, that they should either bring forth eloquence equal to the argument, or keep silence; and that things greater than human praises and transcending every comparison, have of themselves that they never attain to encomia congruous to themselves, not through the insufficiency of the praiser; and therefore there happens to them, as it were, a certain enigma, that on account of the things for which they must be admired above others, for the same things no one treats them in speech. Yet I judge it more consistent with true reason that those wishing to treat of such things, under which every discourse must succumb, should seriously profess that they know they have undertaken such matters, and are in no way bringing equal excellence of speech, and he implores the Saint's help. nor are they to be indignant as envying the greatness of those things to be praised, since nothing happens contrary to their opinion, provided they wish not to speak of themselves, but of the things themselves. Indeed, it is more fitting to take up for treatment those things whose dignity will shine forth more clearly by the very fact that our discourse is inferior to them. But if it is necessary to say these things concerning all such matters; let Theodora, as in all other things, reach out her hand to me here also; and not permit my discourses to seem much inferior to those which others have produced about her; although it is altogether fitting that they be surpassed by those graces with which she herself is laden.
CHAPTER I.
Homeland, birth, marriage of St. Theodora.
[3] According to the rule which should be observed by those undertaking a eulogy, On the island of Aegina, with good soil, it is fitting before all to mention the homeland, so that, having begun from there, one may be fit to proceed to the rest. She therefore is chief of those islands a which are in Greece: for in size, beauty and situation she surpasses all b others lying around, and so far exceeds mediocrity, that the others (as though not even worthy of being compared with Aegina) seem gladly to yield to her the first place: and in the mildness of the air and year, and the advantage that comes from this, she enjoys so much that she alone can be reckoned both the storehouse of all happiness in these things, and to supply to others from which they may have it in great abundance; whence it comes that there are very many cities c in her. But if anything further can be added to these for her glory, and most happy in the talents of her inhabitants not a little also accrues from the fact that in the most excellent complexion of her inhabitants she is greatest of all, and her prerogative in this part is openly shown. For that for which she singularly glories beyond others, as one holding dominion over all and bearing the first place in all things, and which truly is the greatest commendation, is the admirable prosperity of her inhabitants and so complete in all numbers, that they lack nothing of those things which are especially necessary to cities, and the citizens agree among themselves most excellently. For in goodness of nature and ornament of morals, and whatever a man needs for honorable living, they surpass the rest, as men who aptly fit their homeland: and just as they are adorned with her praises as their own, so they add much commendation, and mutually adorn themselves and fulfill mutual happiness.
[4] Of these, no small part were the admirable parents of this great Saint, through whom she had entrance into this life: for they so excelled among all the citizens in wealth, glory, from Antonius the Presbyter noble birth, excellence of morals, love of God, and whatever things (to sum up in one word) are best; as much as they themselves surpassed the rest in these things I have mentioned, and in all other goods. Who does not know Antonius ordained among the priests, and excelling before all in all things befitting his order? Who showing in deed of what kind one called to such a vocation ought to be; when the sowers of heresies were bearing upon the church, and darkening it with poured-out mist, like an eagle transcending the stormy clouds, and the most pious Chrysantha he alone appeared higher than their contests. Furthermore, who does not admire Chrysantha? Not only on account of her religion, and her such notable zeal for the same, that she indeed deemed it lighter to suffer all things than to draw back even a little from it, and presided over others like a common guardian of piety; but also because of her most sweet composition of manners, and exercise of virtues of every kind, on account of which she deserved to enjoy Antonius, and to be seen worthy of this great union.
[5] Thus being, and gathering all the best things into one, the greatest of all, and as it were their crown, born Theodora, and far the most excellent of all their ornaments, was the great and admirable Theodora, providing them with a manifest sign of the divine mercy toward them, abundantly demonstrating how much he esteemed them, and that in place of any other reward and above every reward, to them, so greatly cultivating virtue and desiring to advance in all things, he gave a daughter. And thus, O most excellent of women, you have been made the best in every part, and you had all things suitable to yourself, homeland, I say, and parents; so that you were blessed on every side, and far superior to all things through all. But whether you were not only worthy of them yourself, but much more admirable, and proved yourself greater and better than those things by which you were adorned, who at length can be ignorant? Therefore your illustrious contests, and great agonies concerning philosophy, in which you have most clearly shown many who with praise were versed in the same to be overcome by you and left far behind, we now undertake to speak.
[6] And indeed those things which were laid down as the foundation of these, and were, as it were, the prefaces of the greatest matters, and most excellently instituted how should they not lead anyone into admiration and amazement, and make her a not unlike prophet of future things? She was indeed being instructed among children, but in no way bore a childish sense; nor was she turned to playful things, esteeming pleasure to be caught from them in place of virtue; but was delighted by divine exercises, to be instructed in sacred letters. And she emulated, and desired to have as companions, and given in marriage, those not accustomed to love contrary things and be engaged in evil matters, which is of vice: but she joined herself and lived solely with those whom love of philosophy and of divine converse held; as one who placed happiness only in those things which please God, and lead to virtue, and obtain participation in ineffable goods. Thus therefore prepared in mind, she indeed used marriage, but used it only, and nothing more; that is, as much as was necessary for one tending to all the best things to be under the yoke of marriage: as one who had given herself wholly to philosophy, not looking to delights or pleasures, or relaxation of mind to be captured through them; nor was she conquered by glory or wealth. For she clung to God alone and to divine things, and to him alone extended the desire of her soul, and directed all her own things to his will.
[7] That I speak the truth will be evident from this, that after, on account of the grave incursions of the barbarians, leaving her homeland, she began to dwell in Macedonia, and was made a mother; her firstborn offspring, according to the laws of Paul, she offered to her beloved God, she consecrates to God the daughter born to her in Macedonia, and handed over the daughter to the holy dwelling of pious Virgins. For if to give part of one's possessions to the Deity is of great merit and of a soul loving God; how shall the eulogies of this great Saint not transcend every excess of human praise, she who consecrated to God not some portion of her fortunes or anything similar, but the offspring of her own bowels? Thus then, as I said, she clung to God alone and to divine things, and extended the desire of her soul to him, and directed all her own things to his will; thus she exhibited honorable and holy marriage and the undefiled bed according to Paul's word, and reserved it wholly to God. Heb. 13:4
ANNOTATIONS.
CHAPTER II.
Monastic life and virtues of St. Theodora.
[8] And after her husband departed from the living; immediately she offered, not now her daughter, Having entered the Monastery not anything extraneous, but herself to God, a living sacrifice, holy, well-pleasing (although she had offered nothing less before), and joining herself to her daughter and laying aside her hair, gave herself wholly to divine philosophy; rejoicing indeed and congratulating herself on so happy a course to all the most beautiful things; but giving thanks to God, for such admirable providence, which he had magnificently shown toward her; allowing her to enjoy those things which from the beginning she had loved, and had desired, and had esteemed more than all other things. Thus therefore prepared in mind, and having entered upon the philosophical contests, not as one who was to contend against flesh and blood, she profits excellently, but against the principalities and powers of these darknesses, she had such success, and so overcame her labors, that she turned all into amazement and admiration, as one who had almost overstepped the condition of human beings. And first of all, humility and love, as the procurers of all goods, she pursued; which she saw not only to be more excellent than all, but also the foundations of this whole divine philosophy: both because the commands of God so directed, and because she was persuaded that it was fitting for her to build only on foundations laid.
[9] Considering therefore that these are the greatest and by far the most worthy virtues, especially in the virtue of humility, she so generously undertook the labors of exercise, and so rightly performed them, that in none of her actions did she fail. For although she was such and so great, and adorned with all ornaments to such a degree, and surpassed all in perspicacity and capacity of mind; she persuaded herself to subject herself willingly to another, and to commit her salvation to her alone. Wherefore she observed the least nods of her Mistress, and did not even avoid the vilest works; but was affected by these also as much as no other to worthier: nor only did she not disdain to carry to the market, or to expose for sale, or to buy those things which were needed by the community: but neither to carry wood, to build a fire, to prepare food
to cook, or to do absolutely any of those things which might be imposed upon the lowest. In addition to these things, since she not only made herself as nothing, but called herself a worm and the reproach of men and other things of this kind, how should it not be reckoned to have been of greater humility than any with which a worthy comparison might be found?
But the same woman, when by the merit of her virtue she was urged to undertake the Prefecture over the others in the philosophical stadium, and all were inviting her to this, she did not even with the tips of her ears admit mention of the matter, reckoning it to be above her: so great was her care for moderation.
[10] and love of God With how great love she burned toward God is shown by evident demonstration through this, that she bore all these things for his love, nor felt any annoyance in those annoyances themselves, except that she was not suffering more and heavier trials: and that besides these things and along with them, she wore herself out with immoderate labors, on account of that charity with which she was borne toward him. For now with vigils and fasts, now with all kinds of hardships she afflicted her body beyond measure, and of her own accord undertook all those things by which the body indeed is subdued, but the soul strengthened. Nor is this a lesser, if not even a greater, argument of the same love, and of the neighbor's: that she was so affected toward all men that she preferred their advantages entirely to her own: for he who loves his brother loves God also, nor can the one exist without the other; but it is necessary that one who converses with God also associate with his neighbor, and that he who loves men should love God himself also. Hence it was familiar to her to minister all things to all, and not to allow anyone to minister to her; and in this she imitated Christ, following in his footsteps.
[11] Thus therefore placing the most excellent virtues in the foundation, she arrived also at the summit of the others, she excels in prudence, so that not even in these did she concede first place to anyone. Now nothing is better than the four most general virtues. And concerning her prudence I can say this, that if the end of the greatest wisdom is to know whether those things which are, truly are, and not to be inexperienced concerning these: how has this great Saint not surpassed every limit of wisdom, having such knowledge of things that not only did she understand whether each thing was as it seemed to be, but also which of two was more excellent; and she gave herself to the more excellent and better, prepared to suffer and do anything for them; but from other things abstaining so much, that she not only was unwilling in any way to use them, in justice, but not even to come into the thought of them. Moreover, since in all things she bore herself graciously, as was fitting; and caused reason to preside over the affections, but these to be subject to the same; and took pains to suppress the flesh, and reduce it to servitude, and afflict it, but on the contrary to render the mind more subtle and to exalt it; and in short placed all things on a balance and scales, and in all things howsoever they happened kept herself unharmed, how should it not show the most absolute justice in her?
[12] Having therefore spoken of prudence and justice, not as great as were in her, but as best I could, I proceed to the others. In these therefore, I mean temperance and fortitude, Theodora was by no means least: but so far also on this account did she deserve to be praised and crowned, in fortitude, that no one can sufficiently explain it in speaking. For this truly admirable woman throughout her whole life showed herself so strong, and had her soul so exercised, that not only was she superior to all things which usually happen to men, whether joyful or sad; but seemed altogether greater than the very laws of nature, ordering the labors of the body according to Philosophy as rightly as any other, but keeping her soul everywhere erect and noble. This is testified first by her remarkable silence, and the constancy she showed in keeping it; for throughout fifteen whole years she did not address her daughter, although she was exercised in the same stadium of virtue with her. The same is testified by her greatest and incomparably greater struggle against the intemperance of the elements: for she subjected the flesh to the spirit in every way, and not only had it ready and obedient, but even consenting to the spirit, as though she had passed beyond the condition of nature. For to others indeed it is desirable that the spirit not be subject to the desires of the flesh; but to Theodora it in no way seemed sufficient, unless she should change the very nature of the flesh, and make it of itself be borne willingly toward better things.
[13] in temperance. In this way therefore she came to the summit of temperance: for to which of other women did it fall to obtain for herself so absolute a rule of the affections; and so to restrain the senses and their violence, that neither to eyes nor ears would it be permitted to concern themselves with other things than those which are fitting; but to lie open only to useful and suitable things, and not to act otherwise at all than as the mind has determined, which we all know to be the supreme peak of temperance? But she so perfectly put off every carnal affection, so far removed from herself the natural inclination to them; that of her own accord and willingly she rose up to be occupied only in loves toward divine things, and to cling fixed to their gleaming light; and as a lover to converse always in mind with the beloved God, and to apply herself pure to the pure, and to enjoy his goods; and in enjoying again to double, as it were through a circle, the ardor of her love toward him.
CHAPTER III.
Synopsis of the praises of St. Theodora and comparison with other Saints.
[14] Embracing all virtues In all things therefore, O head dear to God, esteemed by the heavenly beings and men, and in all things, you have obtained the first place by far: for there was no kind of virtue which you did not acquire, and that in a different manner from others, and beyond any who followed after. For you alone embraced those virtues which singly would have been enough for others as an adornment; and from these you made for yourself a certain proper and admirable substance, and a dwelling of virtue of every kind: your life, I mean, set forth as an example to all, and preserving all the members from head to foot. For not now thus, now not so; or now less, now more (as usually happens to certain others) did you spend yourself on the pursuit of virtue; nor did you cleave only to some kinds of it, but neglect others; or apply yourself more earnestly to some, more remissly to others; but from your tender, so to speak, nails and the very beginnings of your life, even to its epilogue and extreme old age, you were the worker of all good things at once, and that in a certain most excellent manner, and alone in all things and from all bore the first place.
[15] and cleaving to them throughout all her life, For here you did not have virtue to be exercised from infancy only, but after you were bound in matrimony and encircled with its inconveniences, did you at least for a little while relax the contention of your zeal; nor again did you so use marriage, that you should universally offer all things, children, possessions, riches, and yourself to God; but should grow slack in the labors of religious life: but that I may briefly comprise all those things of which I have particularly made mention; while you yourself were the best and seemed so to all, yet you held such humility as none of those who are conscious to themselves of no good hold: you so loved God that you poured out also your soul on those things which you knew to be pleasing to him; you were so prudent that not only, dismissing other things, did you pursue alone those that are useful, but you also knew how it was fitting to approach and prosecute them.
[16] she held them in an excellent degree, But to whom of all others did it fall to preserve so exact a justice in their whole life, that she always cleaved to better things, and always held the judgment of her soul upright, and kept that so unmoved and noble in any case, that she showed the mind superior not only to incidental annoyances, but even to the laws of nature; now indeed by keeping a long and almost immoderate silence toward her daughter, now by enduring excessive cold? Who so ordered her senses that she made them subservient to the spirit, but lifting up the spirit, disdaining to creep on the ground, above the earth, clung to God alone as she did and enjoyed his illuminations? Who embraced all the best things within herself in so perfect a degree? For alone, so to speak, she prevailed, partly to imitate, partly to surpass in contending all the men and women from all ages named for virtue.
[17] We hear indeed that the great Anna was adorned with many ornaments, comparable to Anna mother of Samuel, but the greatest of these, and as it were the crown of the rest, was to have offered Samuel, and dedicated him to serve in the temple. But Theodora surpassed her by many parasangs: because not only her offspring, but her money, possessions, and finally herself she consecrated to God. In what place will you set the struggles and egregious and very great contests of this great Saint, which she endured in no small number, and in which she even surpassed Abraham? to Abraham, since she, not compelled by the command of God as he was, offered her daughter; but of her own accord and by her own motion; nor did she receive the Divine law on stone tablets soon broken, but on a purified soul, set forth to all an exemplar of every good, not only announcing the glory of God, but translating all men to heaven: in which she conquered Moses also, to Moses, since she did not divide the sea or change the elements (for this does not make to our purpose) but what is much greater than that, she contended mightily against their horrid tempests and the consequent hardships, to say nothing of her admirable silence and the prodigies that accompanied it.
[18] Having marveled at Job's constancy in adversities, she seems to have surpassed it: because not for a little while, to Job, but through her whole life she persevered in it; and what things he was stripped of against his will, these Theodora gave up to the poor; no one compelling her thereto. The solitude of Elijah and his proper philosophy, to Elijah, even in the company of many, she so cultivated, that she could say with David, I am solitary. Ps. 101:8 But although she did not preach, like John, the Lamb of God; to John the Baptist yet if any woman imitated his exercise, she undertook it, and was made his divine temple; which, as I indeed reckon, is in no way inferior to the office of preaching.
She did not indeed traverse the whole world with the Apostles, suggesting salutary things to all: to the Apostles, but indeed sometimes by words, but much more by works, and by persuasion from these far more effective than from those, leading all into the way of salvation, she sent forth her sound, like them, into all the earth; and so the greatest of all, she partly most perfectly imitated the most excellent ones and those availing by great grace with God, partly surpassed them in those virtues which I have mentioned. But since she was emulating the Lord himself, she was fastened to the cross with him and buried with him, that she might rise with him into glory and reign glorified together with the same.
[19] She therefore who in this way shone forth altogether exceptional among all, and altogether perfect, by divine condescension toward men, and held the summit of virtue so manifestly,
and showed also by works, as was fitting, that she had a spirit created to the divine image (for it has not the beginning of its generation from earth, but from God), loved heavenly works, and endeavored to keep herself pure from these lowest things, to which not even before had she permitted herself, and to lay hold of supernal things profitable for salvation. she passed to heaven in old age, And so in deep and abundant old age she departed from the living, and now in heaven exists with the most pure and most perfect triune light; and made all luciform by the rays flowing from it, she offers clear demonstrations of that beatitude of hers, making her sacred body a fountain of unguents.
[20] But, O most excellent of women, and not only surpassing all as to all things, and by the author but also adorning all in various ways! O exemplar of ascetic labors, and norm set forth to all, and through these same made a worthy dwelling of the Trinity, and the most precious and common pledge of the divine favors toward men! O thou who pursued God with greater love than all others, and on that account heaped above all with his favors! O superior to the natural passions, and mightier than their necessities because of thine exceeding love toward Christ! O thou who embraced all the most beautiful things together and excellently, is religiously invoked. and therefore art greater than every human praise, and lookest down upon all discourses about thee as entirely beneath thee! Thou indeed possessest now immediately the Trinity for which thou didst sigh, and upon which thou didst fix thy gaze for the most part; but for me, who admire thy things as much as anyone, and who have been heaped by thee with great and many benefits, and am rendering in return this slender composition of words, direct my present life, and dispose it to that which is better, always impelling all the motions of my soul to useful things; and having a saving hand ready for all things, be present wherever need shall demand; and heaping good things upon the good, add to thy former benefits certain others, and more and greater and more excellent; and in the future impart to us the ineffable goods and those surpassing every thought, through the indulgence and grace of our Lord Jesus Christ, with whom be glory to the Father and the life-giving Spirit, now and always, and unto the ages of ages. Amen.