The “Epistle to George Scholarios” (4 chapters) was written by St. Mark of Ephesus in the summer of 1440.
The work begins with the holy hierarch Mark expressing deep
sorrow over the fact that George Scholarios, who had formerly been a staunch
champion of Orthodoxy, had begun to incline toward “compromise and
conciliation” with the Latins, succumbing either to fear or to the temptation
of “gifts and honors.” The author categorically rejects the possibility of a
“middle way” between Truth and falsehood in matters of faith, drawing a
parallel with the condemnation of heretical councils by St. Gregory the Theologian.
He refers to the Florentine Union as a “Sanhedrin of Caiaphas” and a “web” that
merely shrouds the Church in darkness rather than serving for its benefit.
The holy hierarch exhorts the recipient of the epistle to
flee from worldly temptations, to renounce vanity, false wealth, and worldly
honors, which can destroy the soul. He reminds him of the inevitable judgment
of God and the strict account to be given for the deeds of life, as well as of
the responsibility borne by the “so-called Council” for the “blood of murdered
souls” who were led astray by heresies. Particular attention is given to the
spiritual causes behind the acceptance of the Antichrist and the false union:
this is not merely a political necessity, but a consequence of the falling away
from the true faith and of the handing over to “blasphemy against the Holy
Spirit” (Filioque) and the “unlawful and ridiculous Latin rites.”
The author rejects all arguments in favor of the union and
emphasizes that salvation is possible only through faithfulness to Christ.
Concessions made to Truth for the sake of temporary gain, according to St.
Mark, are the source of great sorrows and spiritual ruin, rendering humanity
vulnerable to evil.
***
I. Most glorious, most
wise, most learned, and beloved to me brother and spiritual son, kyr
George, I pray to God that you may be healthy in soul and body, and that all
may go well with you; by His mercy, I too am sufficiently well in body.
Just as you once filled us with
joy when you held to right doctrine and pious and patristic thought and were a
champion of the Truth—condemned by unrighteous judges—so now, on the contrary,
we have been filled with grief and sorrow, having heard that you have again
changed your mind and now think and speak in the opposite manner, and that you
seek compromises and accommodation with the wicked “opportunists” [i.e., economists].
[1] Is this fitting or worthy of the soul of a philosopher?—And I had already
begun to weave you a eulogy and wished to cite the great Gregory, called the
Theologian, who, praising a certain philosopher Iron who had stood against the
Arian delusion, says that “having a noble body, torn with lashes, he was cast
into exile.” [2] You, having experienced nothing painful, as I suppose, (but)
only frightened or tempted by the promise of gifts and honors, so easily and
quickly betrayed the Truth! “Who will give my head water, and my eyes a
fountain of tears” (Jer. 9:1), and I shall weep for the “daughter of Zion”—I
mean the soul of the philosopher—driven and carried away by the wind like “the
chaff from the summer threshing floor” (Dan. 2:35).
II. But perhaps you will
say that the change made has not turned into its opposite (position), but
rather that we are seeking something in between and a compromise. — Never, O
man, are matters pertaining to the Church [τὰ ἐκκλησιαστικά] corrected
through compromises: there is nothing intermediate between Truth and falsehood.
Just as one who is outside the light must necessarily be in darkness, so too
one who has even slightly deviated from the Truth is given over to falsehood—if
we are to speak truthfully. And although one may say that between light and
darkness there is a middle—called the evening and morning twilight—yet between
Truth and falsehood, however one may strive, no one can contrive anything in
between. Listen to how the great Gregory in Theology praises the council that
sought some middle ground: “Whether it was the pillar of Chalan, which once
divided tongues in due season (oh, that it would divide their tongues as
well—for their agreement is for evil), or the Sanhedrin of Caiaphas, in which
Christ is condemned—what else shall we call this council, which has perverted
and confused all things? It has demolished the ancient and pious confession of
the Trinity, undermining and, as it were, battering with siege engines the
Homoousion, and together with this it opened the gates to impiety, through the
medium of written definitions. ‘They are wise to do evil, but to do good they
have no knowledge’ (Jer. 4:22).” [3] Does not all this also apply to our
present Council? And in general, I say, even if it had the desire to find some
middle ground and equality, the leaders of the Council set obstacles before it.
Therefore, it is clear that, as it pleased them, they spewed forth blasphemy—or
rather, as the prophet said: “They broke the eggs of asps and wove the spider’s
web” (Isa. 59:5); and indeed, a web was woven and called a “Conciliar
Definition” (the Act of Union). Let us not, then, be deceived by appeals to
compromise and equality, for this is the Sanhedrin of Caiaphas, and even now
the Union concluded by them encompasses the Church in darkness.
III. How long, O wretched
one, will you plunge the nobility and honor of your soul into things utterly
devoid of value?! Until when—dreams—and when will you take the Truth seriously?
Flee from Egypt without looking
back; flee from Sodom and Gomorrah; save yourself on the mountain, lest you be
swept away with the others. But has vainglory seized you—false wealth, elegant
and ornate robes [χλανιόιακια], and all else upon which the prosperity
of this world is founded? Alas! A philosopher—with a worldview so alien to
philosophy! Look at those who before you were held in similar renown; tomorrow,
you too shall descend into Hades, leaving all behind on earth; but a most
strict accounting will be demanded of you for the deeds of your life. Just as
the so‑called Council will also have to answer for the blood of murdered
souls—those who were scandalized regarding the Mystery of the Faith, who
accepted the inadmissible and unforgivable blasphemy against the Holy Spirit
for their souls, who dared to attribute His existence to two Principles, who
were drawn into unlawful and ridiculous Latin rites, and who brought upon their
heads curses and anathemas for innovations in the faith.
IV. But will the Union
concluded by them serve for the strengthening and benefit of the people? — Oh,
“most certainly”! Do you not see how the enemies of the Cross flee, and how one
of us puts a thousand to flight, and two eliminate ten thousand? — Yet we see
the complete opposite. Unless the Lord build the house, in vain do they
labor who build it; unless the Lord guard the city, in vain did the watchmen
keep vigil—upon the Pope’s golden coins (Ps. 126:1). But enough has been
said! Completely change your disposition for the Lord’s sake; leave the dead to
bury their own dead; render unto Caesar the things that are Caesar’s; but
render unto God the soul created and adorned by Him. Consider what great things
you owe to Him: repay the debts. Oh, I beseech you, most beloved and most wise,
grant me to rejoice in you; grant me to give glory to God, Who may preserve you
from above, from every sorrowful circumstance!
Notes
1. The word is translated as “opportunists” following the
suggestion of Mgr. L. Petit. Patrologia Orientalis vol. XVII, p. 461,
note a.
2. Gregory Nazianzen, Patrologia Graeca vol. 35, col.
717B and 1217A.
3. Patrologia Graeca vol. 35, col. 1105.
Russian source: https://azbyka.ru/otechnik/Mark_Efesskij/Poslanie_k_Georgiu_Sholariu/
