Undusted Texts

First Ethical Discourse

By Theodore Meliteniotes (1320-1393)

Introduction

Theodore came from a noble family in Constantinople. From childhood, he studied the Trivium and the Quadrivium, with particular aptitude for geometry and astronomy. Being ordained a deacon, he served a number of roles in the clergy of the Great Church of Constantinople, including megas sakellarios ("great treasurer") and didaskalos tōn didaskalōn ("teacher of teachers"), that is, the head theology professor at the Patriarch School. In addition, he served as archdeacon of the imperial court from 1368 to 1393. Before his death, he was regarded as an important scholar and a supporter of Gregory Palamas during his theological battle, rejecting any cordial relations with the Roman Catholic Church.

Though he wrote theological works, Theodore is most famous for his Three Books on Astronomy". He also wrote an allegorical poem "On Temperance," which is more of an encyclopedia, containing long lists of gems, minerals, and fish. In theology, he compiled a Diatessaron, a combination of all four Gospels, on which he then commented. The original work had nine volumes, with nine discourses in each volume. The main focus of the work was ethical. Unfortunately, only three of the volumes have survived. Below is given the first discourse from the most well-known volume, Volume 4; its topic is the parable of the houses built on sand and rock (Mt 7:24-27).

First Ethical Discourse

  1. Therefore, knowing these things, beloved, not only from the Lord’s words, but also from the ancient tales, let us be zealous for virtue’s works, let us flee the imitation of the wicked. For as virtue’s might is many and ineffable, so is evil’s filth revealed, in many ways, as great and multiple. Bring, therefore, before the other histories, let us remember that of David and Saul; for David received much wrong, and Saul did much wrong; which of them, then, became more wretched and more pitiable? Was it not the one who received wrong? Let us look, then; Saul maintained, that if David destroyed the other tribe, he would receive a father-in-law, and he would give his daughter to him with much joy; he destroyed the other tribe; that one broke the promise, and, not only did he not give, but he even laid hands on him to seize him. Who, then, became mightier? Was that one not throttled by depression and the wicked demon, but this one shone beyond the sun, both with trophies, and, better, good will with God? Again, with the chorus of women, making David over Saul, in saying “Saul in thousands, and David in myriads,” (1 Sam 18:7) was that one not strangled with envy, and pondered against David, trembling and fearing him, while this one, bearing all in silence, grasped all and bound it to himself? Since that one often laid hands to destroy him, while this one, being persecuted, took the warrior in hands, and, taking, spared him (cf. 1 Sam 24); who was weaker? And who was shown more powerful? Was it not he who was not willing to carry out the deed justly? And very suitably; for that one had armed soldiers, but this one had righteousness as ally and aid, mightier than myriads of armies. For this, he, being plotted against unjustly, could not bear to destroy justly; for it is necessary, from the preceding, that, not acting evilly, but suffering evilly, this makes the more powerful ones.
  2. This also occurs with bodies, this also with trees; for see how when he, having received wrong and being able to do wrong to another, became weaker; he did wrong to Uriah, and changed the order again; and weakness walked with the one doing wrong, while power with the one receiving wrong; and Uriah, being dead, ravaged David’s house; and he, being king and living among hoplites, could do nothing, and that one, being a soldier and being slain, did all above and below him; and, therefore, however much evil always shows mania against virtue, so much does he not even harm it, but he makes it mightier through fighting; for such is virtue’s might, that it is superior in suffering such things, and it is placed above in being fought by the warriors. Let us consider, with David, also the all-ancient Abel; was he not destroyed by Cain? And he, being destroyed, is, because of this, proclaimed and crowned until now, and such time did not darken the memory; but the one destroying and overcoming, even then endured a life heavier than death, and, because of this, until now and in time to come he is publically scorned, and receives condemnation from all; and these things occur in the present life; but what will occur in the coming age, what speech, what reason could display? And what of Jacob, did he not receive wrong from Laban and suffer evilly? Who, then, is mightier, the one taking him in hands, and not daring to touch him, but fearing and trembling, or this one, the one, without armed soldiers, becoming more fearful to him than myriads of kings? Is it not clear that it is this one?
  3. And after these things, bring also Elijah and Achab, leading them into the midst, and, setting forth the parallels of virtue and wickedness, let us know the difference; for the one, Elijah, built upon the rocks of firmness against opinion; whence he was higher than all the fearful, being firm and unyielding, and preserving himself intractable against wickedness in temptations; but he, Achab, built upon the sand of confidence in opinion. Therefore, although being a king, he feared and trembled at the prophet, wearing a sheepskin; above all, let us remember also the second Elijah, and Herod the son of Herod; of whom the one, in no way allowing the flows of temptations within himself, and having none, was ripped in shreds by the ruler, and sorrowed Herod; and the other, wearing a diadem and purple clothing and an infinite appearance, feared the one naked of all these, and he could not see the sacred head decapitated without fear. For since, even after the death, he had flourishing fear, reminding his troubled soul of the encouraging and convincing one, since he had slain him; such is virtue’s might, that, even after death, it is more powerful than the living. Then for this, even when John lived, those having many goods, coming to him, said, “What will we do, O teacher?” “You have such things, and do you wish to learn from me, having nothing, the way of your prosperity? From the wretched one, do the wealthy wish to learn? From the one having no home, the ones waging war?” And as the ancient Elijah, speaking to all with much boldness, said to the people: “Until when will you be lame in both your hams?” And to the king, “You have found me, my enemy.” And in the same way, the later John, showing the same boldness, cried out to the crows, “Brood of vipers!” But to the ruler, he said, “It is not allowed for you to have the wife of Philip your brother.” For he saw each of them, not the diadem alone and the outward appearance of the king, but the rags with which the soul was wrapped, squalid and slovenly, remaining more wretched than any condemned prisoner; and, seeing him being a captive and slave to passions, he disdained his rule; for, just so, in covering, but not in truth, one was expected to look at the king. For what is the profit of outward abundance, when the interior is in such poverty? And what is the harm of outward poverty, when such a treasury lays inside? Do you how he walked upon rock, mightily and steadily, even when he is poor and unskilled? Do you see, again, how easily he fell on sand, even when he was a king, even when in abundance, even when powerful, how he frequently falls into misfortunes? For it makes those partaking of it more senseless than all.
  4. These two—namely Elijah and John—were also the apostles; these, again—Achab and Herod, the Jews; therefore, those, being few and bound, showed the firmness of rock, but the Jews, though many and armed, the weakness of sand; for they even said, “What will we do with these men?” Do you see them being in difficulty, not those captive and bound, but those holding and binding? Who, then, is stranger? You hold back, and are at a loss, and very rightly; for, since all build upon sand, for this they are weaker than all. For this, also, they again said, “What are you doing, wanting to bring the blood of this man upon us?” You flog, and do you fear? You threaten, and do are you afraid? You judge, and do you tremble? Thus evil is weak. But not so the apostles; but why? We cannot refuse to speak of what we have seen and heard. Do you see an exalted mind? Do you see a rock mocked by waves? Do you see an unshakeable house? And, the more wonderful, since they were not only not fearful of those by whom they were plotted against, but, since they also received great courage, they threw them into greater agony; and, therefore, the one striking the unconquerable, he is the struck one; and the one kicking the goad, he is the one goaded and the one receiving severe wounds; and the one plotting against the virtuous, he is the one in danger. For evil becomes so much weaker, the more it troubles virtue; and as the one binding fire in a garment does not quench the flame, but injures the garment, so the one threatening the virtuous, and seizing and binding them, makes them more radiant, but obscures himself; for as much as he endures fearful sufferings in virtue, so much mightier does he become. For as much as one honors philosophy, so much does he become mightier and higher than all; likewise, on the contrary, the one living in vice, as much as he prospers here, so much weaker does he become, not being able to withstand rain and winds for long; therefore, he falls with a very great fall, not only falling from eternal life, according to the Savior’s sentence, but also dragging about a life more wretched than all in the present life, as he is continuously enduring depressions, fears, cares, agonies; of which a certain wise man even said, intimating darkly, “Flee impiety, no one pursuing” (Prv 28:1). For such ones fear their own shadows, suspect their own friends, enemies, servants, acquaintances, not acquaintances; and, before their punishment, they pay out the final punishment here; of all of which Christ, clarifying, said: “And its fall was great” (Mt 7:27), sealing up, for a fitting purpose, these beautiful warnings, and persuading even the stubbornly unbelieving to flee from the evil of present things. For if a word about the things to come is greater, yet this is more fitting, to hold fast to the stouter things and to depart from wickedness; therefore, for this He stopped, so that the memory would be a benefit to them. [1]
  5. Therefore, brethren, knowing these things, both the present and those to come, let us bless, as is proper, and let us consider as zealots those forever looking to piety, even if they are enwrapped in myriads of chains, and dwell always in prison, even if they serve the unworthy, even if they are poor, even if their eyes are gouged out, even if they are burned, even if their bodies are harmed for a little while, even if they suffer something else fearful. Let us cry for, then, and let us deem unhappy those living in licentiousness and wickedness and the last evils, even if they enjoy honor from all, even if they are enwrapped in a diadem and purple clothes, ascending to the royal throne itself, even if they rule the whole universe; for, truly, nothing is more wretched than a soul thus placed, even if he has the obedience of all the universe. For what profit is being rich in goods, when he is more impoverished than all in virtue? And what gain is ruling such, when he cannot overcome himself and his own passions? Let us not only wonder, then, at the virtuous and revile those living in evil, but let us also, with all our power, flee from all wickedness, then, as is needed, let us conform ourselves to every image of virtue throughout our whole life, so that we may not toil in vain or without plan, but enjoy security here, and partake of glory there; to which let us all attain, by the grace and love for mankind of our Lord Jesus Christ, through Whom and with Whom, to the Father be glory, together with the All-Holy Spirit, now and ever, and unto the ages of ages. Amen.

    6. Footnote: [1] This section is a bit obscure; Theodore is saying that Jesus’ parable of the house built on rock and the house built on sand (whose conclusion he quoted here) stops at describing consequences in the present life. Jesus could have gone on to describe the punishment in the next life for sinners (“a word about the things to come”), yet He deemed it more fitting to only speak of the present life in this context, as He thought it would have more effect on His intended audience.

    Source: Patrologiae Cursus Completus, Series Graeca, ed. J.-P. Migne, Tomus CXLIX (Paris: J.-P. Migne, 1865), 884A-892B. [PG 149:884A-892B]

    Introduction Sources: Adrien Krebs, ed., Revue des revues et publications d'académies relatives a l'antiquité classique, Vingt-Septième Annee: Fascicules Publièes en 1902 (Paris: Libraire C. Klincksieck, 1903), 39.

    "Theodore Meliteniotes," Encyclopaedia of the Hellenic World: Asia Minor, http://asiaminor.ehw.gr/Forms/fLemmaBody.aspx?lemmaId=8008.


    Back