Final Testament of St. Theodore the Studite for the Monastery of St. John Stoudios in Constantinople (826 A.D)

The Testament of our father, the holy, inspired confessor Theodore, the Studite superior, which was read aloud before his final repose.

[Preface]

Since this wretched body of mine has fallen into a constant state of ill health and I am unable to summon all of you—my sons, brothers, and fathers—at the time of my departure because the monasteries are located in diverse places and especially because some of you have journeyed afar on business, I have heeded the words of the sacred David, “I prepared myself and was not terrified” (Ps. 118 [119]:60); and again, “My heart is ready” (Ps. 56 [57]:7). Since the hour of my passing out of this life has already arrived, I have hastened to draw up this Testament beforehand. I thought that this was a fitting and sure method for you to hear my final utterance and discern exactly what I believe and think, and what sort of person I leave as a superior to succeed me so that you might thus enjoy harmony and peace in Christ—that peace which the Lord left to his holy disciples and apostles as he was about to return to the heavens.

Concerning Faith [1]

Therefore, I believe in the Father and the Son and the Holy Spirit—the holy and consubstantial and primal Trinity, [in whose name] I was baptized and regenerated and perfected. I confess God the Father, God the Son and God the Holy Spirit—the three are one with respect to divinity just as conversely the one is three with respect to individual persons. For the Trinity is one God according to substance although it is divided by the distinction of persons. I also confess that one of the Trinity, our Lord Jesus Christ, came into the flesh out of immeasurable charity, that is to say for the salvation of our race, having assumed the flesh from the holy and blameless Mother of God.

He was born of her womb in accordance with the law of nature save for human procreation as the divine prophecy had foretold. This same Christ is dual [in nature], whole and complete in his divinity so that that which he was suffered no change, and whole and complete in his humanity so that that which he assumed lacked nothing. The same Christ is one in person as he is made manifest in two natures. So also he is manifest in two wills and two energies through which he acted in accordance with both things divine and things human. [col. 1816]

In addition, I follow the six holy and ecumenical councils and reject every error of heretical association. I also follow the Second Council of Nicaea which was recently assembled against the accusers of Christ. I accept and revere the sacred and holy images of our Lord Jesus Christ, of the Mother of God, of the apostles, prophets, martyrs, and of all the holy and just. Moreover, I ask for their undefiled intercessions to propitiate the Godhead. With faith and awe I embrace their all-holy relics as full of divine grace.

I also accept every God-inspired book of the Old and New Testaments as well as the biographies and divine writings of all the holy fathers, teachers, and ascetics. I say this on account of the crazed Pamphilos who has come from the East attacking these holy people—I mean Mark, Isaiah, Barsanouphios, Dorotheos, and Hesychios [2]—but not the Barsanouphios, Isaiah, and Dorotheos who belonged to the fellowship of the headless ones [3] and had the same number of horns as did the ten-horned one, [4] for these men were anathematized by the saintly Sophronios in his booklet. [5] These last individuals are obviously different from those aforementioned men whom I accept as part of the patristic tradition after having questioned the patriarch Tarasios, [6] who recently held the office of bishop [of Constantinople], and other trustworthy men, both natives and Easterners. Moreover, the image of Barsanouphios was placed on the sacred altar covering of the Great Church together with the holy fathers, Antony, Ephraem, and others. [7] Also, I have found no impiety in their teachings, but on the contrary, much of spiritual assistance. I will accept them until some charge against them has been proven by a synodal inquiry. For, if these very men should appear worthy of anathema or others whom they have led to heresy, may they be anathematized and cursed, totally anathematized from the Father, the Son, and the Holy Spirit.

In addition, I acknowledge that the monastic life is lofty and exalted, even angelic, pure of every sin on account of its perfect way of life. It is clear that the monastic life must be ordered according to the ascetic rules of the holy Basil the Great and not by half measures so that some in one place choose some rules and let others go. For, one cannot choose to lead this life lawfully in some other fashion without the three revealed orders of the divine ladder. [8] Nor is it possible to own a slave or a domesticated animal of the female sex because this would be alien to the religious profession and dangerous to souls. [9] I have treated such things cursorily since there is not time to explain them fully, but only to prevent some from holding an inferior opinion of me contrary to what I truly think and believe. [col. 1817]

Concerning the Superior

Having treated of these points in this way, I shall speak in second place about the superior. Now as the first one I leave the lord, my father as well as yours, the most holy recluse and father who is both a luminary and a teacher. This man has been set before both you and me in the Lord and is established as the head even though he has removed himself to perfect his humility in solitude by imitating Christ. Through his directions and prayer I trust that you will be saved, if indeed on your part you show him attentive and ready obedience. Thereafter, elect someone by a common vote in a godly fashion and in the manner which the fathers have established, for my desire is to support whomever the community finds suitable.

But now, my father and brother, whoever you are, before God and his chosen angels I entrust all the community in Christ to you so that you may receive it. But, how should you accept? In what grand manner should you guide them? In what fashion should you guard them? As the lambs of Christ! As your own dear limbs! Cherish and respect them, loving each one of them with an equal measure of charity since each man cherishes the limbs of his body equally. [10] Open your heart in sympathy, welcome them all in mercy. Nurse them, reform them, make them perfect in the Lord. Sharpen your understanding with prudence; rouse your will with courage; make your heart steadfast in faith and hope. Lead them forward in every good work. Defend them against spiritual enemies. Shield them, regulate them. Introduce them to the place of virtue. Distribute shares in the land of tranquility. Therefore, I give you these rules which of necessity you ought to uphold.

Rules for the Superior

1. Therefore, save for grave necessity, you shall not alter at all the constitution and rule which you have received from my lowliness.

2. You shall not possess anything of this world nor store up anything for yourself as your own, not even one piece of silver.

3. You shall not divide your soul and heart by attachments and cares other than for those whom God has entrusted to you and I have handed over, those who have become your spiritual sons and brothers. You shall not use the things of your monastery for those who were at one time yours according to the flesh—either for your relatives or friends or associates. Neither in life nor after death shall you do this for these aforementioned people—neither according to the requirements of charity nor the rules of heredity. For you are not from those of the world so that you have to share with those of the world. But if some should cross over from the life of society to our order, then you should take thought for them in imitation of the holy fathers.

4. You shall not possess a slave either for your own use or for your monastery or for the fields since man was created in the image of God. This institution has been allowed only to those in worldly life just as marriage is. It is necessary for you rather to dedicate yourself spiritually as a slave to your brothers of the same spirit, [col. 1820] even though when appearing in public you are reckoned their lord and teacher.

5. For necessary duties you shall not have an animal from among those of the female race since you have renounced completely the female sex. You shall not have one either in the monastery or in the fields as no one of our holy fathers did nor does nature herself allow it.

6. You shall not ride on horses or mules when not necessary; rather you shall travel by foot in imitation of Christ. If it should be necessary, however, let your beast of burden be a colt.

7. You shall always be vigilant that all things in the community be held in common and be indivisible and that nothing be owned on the part of any individual, not even a needle. Your body and your soul, nothing else, should be divided up for all your spiritual children and brothers in the impartiality of love.

8. As a fugitive from the world and from marriage, you should have no part of adopting those of the world as brothers or engaging in spiritual relationships [11] with them since such practices are not found in the fathers, or if they have been found, then only rarely so that they do not constitute a law.

9. You shall not dine with women other than your mother according to the flesh and your sister, whether these be women in religious life or lay persons. I do not permit this unless some pressure or necessity should require it as the holy fathers warn.

10. You should not go out frequently or roam about unnecessarily, leaving your own flock. For, it is desirable that you have time to spend with the flock and be able to save these sheep endowed with reason, but most wily and given to straying.

11. You shall always be on your guard to teach catechism three times a week in the evening either by your own agency or through another of your children since this is the salutary tradition of the fathers.

12. You should not grant what they call the little habit and after that the great one, for the habit like baptism is one according to the usages of the fathers.

13. You should not transgress the laws and canons of the holy fathers, above all those of the holy and great Basil. Whatever you do or say, you should do it in accord with the testimony of the Scriptures or of patristic custom without violating the command of God.

14. You shall not leave your flock and transfer to another one or return to an office without the approval of your own community.

15. You shall not have a friendship with a woman in religious life nor enter into a women’s monastery. Nor shall you speak alone with a nun or a woman of the world unless necessity at some time compels you and then with two persons from either party present since one person is easily influenced as they say.

16. You shall not open the door of the monastery for any woman at all to enter unless it is absolutely necessary. If you are able to meet discreetly, this opportunity should not be rejected.

17. You shall not make for yourself a lodging or a secular house for your spiritual children in which there are women and go there frequently. [col. 1821] Rather you shall choose to attend to your temporary and essential needs at the home of pious men.

18. You shall not have an adolescent disciple in your cell out of affection, but you shall be served by various brothers and by a person above suspicion.

19. You shall not possess very distinctive and expensive clothing besides the priestly vestments. Rather, you shall put on humble clothes and shoes in imitation of the fathers.

20. You shall not spend lavishly either for your own lifestyle or for the reception of guests. This will distract you since it belongs to a life devoted to pleasure.

21. You shall not store up gold in your monastery, but you should share your abundance of whatever sort with those in need at the portal of your court as the holy fathers did.

22. You shall not take charge of the treasury room nor assume the cares of stewardship, but let your key be the greatest care of souls, of loosing and binding according to the Scriptures (cf. Matt. 16:19). You shall entrust the gold and other necessities to the stewards, the cellarers, and as seems appropriate to each service, all under your manifest authority. Together with the foremost brothers, you can take an account of each administration and transfer the offices to whichever person you decide.

23. You shall not place the person of any other man, eminent and powerful according to the present age, ahead of that which benefits the community. Nor shall you shrink from laying down your life even to the point of bloodshed in guarding these godly laws and commands.

24. You shall not make or do anything according to your own opinion whether regarding a spiritual or a physical matter of any kind. First, you should not act without the advice and prayer of your lord and father; second, without the advice of those who are foremost in knowledge and prudence regarding the issue in question. For there is need of one advisor or perhaps two, three, or more as the fathers have instructed us and as we have discussed in detail.

All these commands and whatever else you have received, you shall guard and observe that you may do well and prosper in the Lord. Far be it from [me] to say or even think of the opposite.

Rules for the Brothers

[25.] Now it is time for you, my children and brothers, to hear my most pitiful voice. Accept the lord your superior as you all selected him. [12] It is not possible for anyone in any way to choose any other life for himself other than that which is laid down. This is a bond of the Lord. Looking upon him with respect and honor, embrace him as my successor. Just as you did with me, so with him too observe the rule of obedience and do not think less of him because he has been recently appointed in the Lord. Nor should you expect anything more than the gifts which were given to him by the Holy Spirit. It is sufficient that he maintain that which was laid down by my humility. Love me, my children, and keep my commandments (cf. John 14:15). Keep peace among yourselves, [col. 1824] and marching in a heavenly fashion, preserve your angelic profession inviolate.

[26.] Hating the world, do not return to the works of the world. Having been loosed from the bonds of physical attachments, do not be bound again to the affections of the flesh. Having denied all pleasures and perishable things of the present life, do not depart from your struggle with obedience through negligence and become the sport of demons.

[27.] Stick to the race of obedience until the end so that you will “obtain the unfading crown of righteousness” (cf. I Pet. 5:4 and II Tim. 4:8). Led by humility, you should always deny your own will and pattern yourselves only after the judgments of your superior. If you keep in mind these things and if you should guard them to the end, you will be blessed. For the chorus of martyrs will receive you. Wearing crowns in the kingdom of heaven, you will enjoy the eternal blessings.

Epilogue

So farewell now, my children. I set out on a journey with no return, a journey which all those of old have traveled and on which you will set out in a short while after carrying out the duties of life. I do not know, my brothers, where I am going or what judgment awaits me or which place will receive me. For I have not completed a single good work before God. Rather I am responsible for every sin. But still, I rejoice and am glad that I am going from the world to heaven, from darkness to light, from slavery to freedom, from temporary lodging to true abode, from strange and alien lands—for I am a sojourner and a stranger as all my fathers were (cf. Ps. 38 [39]:12)—to my very own country. Still more boldly I will declare that I return to my Master, to my Lord and my God whom my spirit has loved, whom I have acknowledged as Father, even if I have not served him as a son. I have possessed him before all else, even if I have not served him as a noble slave. Raving, I have spoken these things, but I have said them for you so that you will take heart and pray for my salvation. If I achieve it, see, I give you my word before the truth that I will not be silent, but shall boldly beseech my Lord and Master for you all that you shall flourish, be saved, and multiply. I expect to see, receive, and embrace each and every one of you as you depart from the world. For I have such faith that, since you have observed his commands, his goodness just as he did here will also preserve you in the coming age for the same purpose: to sing the praises of his all-holy power. My children, remember my humble words. Keep the advice I have given in Christ Jesus our Lord in whom is glory and power forever and ever, Amen.

Being sixty-seven years old, our all-holy father and great confessor Theodore went to sleep in the month of November, the eleventh day, a Sunday, at the sixth hour, the fifth indiction, the year 6335 [A.M., = 826 A.D.].

 

Notes on the Translation

1. For an analysis of Theodore’s profession of faith and a discussion of the historical circumstances that prompted it, see Henry, “Theodore,” p. 173, n. 1.

2. Mark the Hermit: pupil of John Chrysostom, opponent of Nestorianism, and superior of a monastery at Ankyra in Galatia, who died sometime after 430; Isaiah: probably Isaiah of Skete or Gaza, fifth-century Egyptian monk who, Henry, “Theodore,” p. 173, n. 1, believes is identical with the Monophysite of this name condemned below; Barsanouphios: hermit who lived in the lavra of Seridos at Gaza, circa 540, and author of a collection of spiritual letters, for whom see Beck, KTL 395, and S. Vailhé, “Les lettres spirituelles de Jean et de Barsanuphe,” EO 7 (1904), 268–76; Dorotheos of Gaza, pupil of Barsanouphios, superior of a cenobitic Palestinian monastery, and author, circa 540–60, of ascetic treatises that influenced Theodore the Studite, for whom see Beck, KTL, p. 396; Hesychios, perhaps Hesychios of Jerusalem: for whom see B. Baldwin, “Hesychios of Jerusalem,” ODB, p. 924. Some of the individuals cited here were important sources for the doctrine and institutions of the Studite monastic reform (see below, (4) Stoudios, The Studite Monastic Reform, C. The Sources of Theodore’s Reform Program). Their accuser, Pamphilos, is probably to be identified with the 6th century presbyter, Pamphilos of Jerusalem, author of a tract against the Monophysites. See Beck, KTL, p. 379

3. Barsanouphios: Monophysite bishop of the sixth century condemned by Sophronios, for whom see Beck, KTL, p. 395; Isaiah, moderate Monophysite of the fifth century and author of ascetic tracts, for whom see L. Petit, “2. Isaïe,” in DTC, vol. 8, pt. 1, cols. 79–81; Dorotheos: a sixth-century Monophysite bishop; akephaloi, the “headless ones,” a name for the extreme Monophysites who refused to accept the Henotikon issued by Emperor Zeno (474–491) in 482.

4. dekalceratos: derisive epithet of Monophysites. See Lampe, PGL, s.v.

5. Patriarch of Jerusalem (634–638); the reference is to his letter to Patriarch Sergios (610–638) of Constantinople, ed. PG 87.3, cols. 3148A–3200C, that was read out during the Sixth Ecumenical Council at Constantinople in 681; see Henry, “Theodore,” p. 173, n. 1.

6. Patriarch of Constantinople (784–806).

7. Antony: Egyptian monk († 356), recognized as the founder of anchoritic monasticism; Ephraem: Ephraem Syrus († 373), Syriac monk, regarded as the founder of Syriac monasticism.

8. John Klimakos, Scala paradisi, PG, 88, cols. 632A–672B: renunciation (apotage biou), freedom from desire (aprosphatheia), and solitude (xeniteia).

9. See below, [5].

10. For the anatomical analogy, drawn from Pseudo-Basil, Constitutiones asceticae, PG 31, cols. 1381B, 1396B, 1417BD, etc., see Leroy, “Réforme,” p. 199.

11. The reference is to adelphopoiia (the adoption of a brother or sister for reasons of mutual support) and synteknia (baptismal sponsorship). On these spiritual relationships and the obligations and legal impediments they created, see R. S. Macrides, “Adelphopoiia,” ODB, 19–20; eadem, “Godparent,” ODB, p. 858.

12. Naukratios, Theodore’s designated successor.

 

Document Notes

[1] Inalterability of the constitution (typos) and rule (kanon). Ep. 10, ed. Fatouros, vol. 1, p. 31, lines 4–6, is similar. Copied later by (13) Ath. Typikon [30].

[2] Ban on personal possessions. Ep. 10, ed. Fatouros, vol. 1, p. 31, lines 6–7, is similar. Copied later by (13) Ath. Typikon [30].

[3] Prohibition on use of monastic property for friends or relatives. Ep. 10, ed. Fatouros, vol. 1, pp. 31–32, lines 7–16, is similar. Copied later by (13) Ath. Typikon [30].

[4] Ban on personal or agricultural slaves. Ep. 10, ed. Fatouros, vol. 1, p. 32, lines 16–21, is similar. This is probably a feature of Theodore’s reform program intended to return monasticism to the economic self-sufficiency more common in monasteries of late antiquity; possibly anticipated by his uncle Plato at the Sakkoudion monastery. See discussion by Leroy, “Réforme,” pp. 191–92, with Pargoire, “Loi monastique.” Copied later by (13) Ath. Typikon [31].

[5] Ban on female domestic animals. Ep. 10, ed. Fatouros, vol. 1, p. 32, lines 21–24, is identical. See discussion by Pargoire, “Loi monastique,” and Leroy, “Réforme,” pp. 191–92. Leroy believes this is not moral legislation but an attempt to curtail cattle breeding and the attendant commercial activity to which that might give rise. This seems to have been the motivation for related legislation in (12) Tzimiskes [22], [23] and in (15) Constantine IX [3], but see (45) Neophytos [19] where the identical prohibition is motivated by fears of bestiality. Copied later by (13) Ath. Typikon [31].

[6] Ban on the use of horses or mules. Ep. 10, ed. Fatouros, vol. 1, p. 32, lines 24–26, is similar. See subsequent related provisions in (12) Tzimiskes [22], (13) Ath. Typikon [31], and (15) Constantine IX [3]

[7] Communal ownership of property. Ep. 10, ed. Fatouros, vol. 1, p. 32, lines 26–33, is similar. Copied later by (13) Ath. Typikon [32].

[8] Ban on adoptions and spiritual relationships with lay people. Ep. 10, ed. Fatouros, vol. 1, p. 32, lines 33–36, is identical. Copied later by (13) Ath. Typikon [32]; alluded to later by (26) Luke of Messina [3].

[9] Ban on dining with women. Ep. 10, ed. Fatouros, vol. 1, p. 32, lines 37–39, is similar. See also [15] and [16] below. Alluded to later by (26) Luke of Messina [3].

[10] Condemnation of frequent and unnecessary absences. Ep. 10, ed. Fatouros, vol. 1, pp. 32–33, lines 40–43, is similar. Copied later by (13) Ath. Typikon [33].

[11] Teaching of catechism. Ep. 10, ed. Fatouros, vol. 1, p. 33, lines 44–46, is similar. See provision for catechetical instruction in (4) Stoudios [B16], [21], [36], with Leroy, “Petites Catéchèses,” p. 335. Vita B, PG 99, col. 264A, identifies the tracts read as being from the Small Catecheses.

[12] Rejection of distinctions in monastic dress. Ep. 10, ed. Fatouros, vol. 1, p. 33, lines 47–49, is similar. By the time (4) Stoudios [A2] was drawn up by Theodore’s successors, the distinctions had become accepted. See discussion of this issue in (9) Galesios [130] and (36) Blemmydes [9].

[13] Endorsement of patristic laws (nomoi) and canons (kanones). Ep. 10, ed. Fatouros, vol. 1, p. 33, lines 50–53, is similar. See discussion of Theodore’s respect for patristic precedent in Leroy, “Réforme,” pp. 187–90, with a partial list of patristic sources utilized at p. 188, n. 58; for an inventory of Theodore’s Basilian citations, see “Influence,” p. 495. The Basilian reference here is probably to Pseudo-Basil, Poenae, PG 31, cols. 1305–20.

[14] Requirement of community approval before the superior can transfer to another office. Ep. 10, ed. Fatouros, vol. 1, p. 33, lines 54–55, is similar. Copied later by (13) Ath. Typikon [34].

[15] Ban on relations with nuns or private conversations with any women. Ep. 10, ed. Fatouros, vol. 1, p. 33, lines 56–59, is identical. See also [9] above; for a later discussion of this problem, see (26) Luke of Messina [3].

[16] No access by women to the monastery. Ep. 10, ed. Fatouros, vol. 1, p. 33, lines 60–62, is similar. This principle is adopted later by (22) Evergetis [39] and related documents.

[17] Ban on frequenting inns or private residences frequented by women. Ep. 10, ed. Fatouros, vol. 1, p. 33, lines 63–66, is identical. Copied later by (13) Ath. Typikon [34].

[18] Ban on adolescent disciples. Ep. 10, ed. Fatouros, vol. 1, pp. 33–34, lines 67–69, is identical. Copied later by (13) Ath. Typikon [34].

[19] Recommendation of humble clothing. Ep. 10, ed. Fatouros, vol. 1, p. 34, lines 70–71, is identical. For Theodore’s views, see Leroy, “Réforme,” p. 192, with references to our author’s other writings. Copied later by (13) Ath. Typikon [33].

[20] Ban on lavish personal spending and entertainment by the superior. Ep. 10, ed. Fatouros, vol. 1, p. 34, lines 72–74, is similar. Copied later by (13) Ath. Typikon [33].

[21] Ban on accumulating cash assets. Ep. 10, ed. Fatouros, vol. 1, p. 34, lines 75–77, is similar. Compare to contrary provisions in (23) Pakourianos [26] in the eleventh century and (27) Kecharitomene [24] and (29) Kosmosoteira [94] in the twelfth; in the late thirteenth century, however, (37) Auxentios [9] returns to the Studite practice.

[22] Superior not to administer finances directly. See also [24] below. Ep. 10, ed. Fatouros, vol. 1, p. 34, lines 77–83, is similar. Copied later by (13) Ath. Typikon [32]; a possible influence on other later documents, e.g., (32) Mamas [48] and (33) Heliou Bomon [48]. Similarly, the governing role accorded to the “foremost brothers” is adopted in (22) Evergetis [13], [14] and documents following it closely like (30) Phoberos [35], [38], and (29) Kosmosoteira [34], [35]. Collaborative rule would become even more common in late Byzantine monasteries (see below, Chapter Nine).

[23] Interests of outsiders not to be preferred to those of the community. Not in Ep. 10, ed. Fatouros. Copied later by (13) Ath. Typikon [35]. See subsequent discussions in (22) Evergetis [18] and related documents.

[24] Recommendation of consultative rule. Ep. 10, ed. Fatouros, vol. 1, p. 34, lines 83–90, is similar. See also [22] above.

[25] – [27] Rules for the brothers. Copied later by (13) Ath. Typikon [56]. See discussion by Leroy, “Influence,” p. 505, of the importance of obedience (hypotage) to Theodore’s conception of monasticism.

Greek source: PG 99, cols. 1813–24 = J. J. Sirmond, Opera varia, ed. J. de la Baume, vol. 5: Sancti Theodori Studitae Epistolae aliaque scripta dogmatica (Paris, 1696), pp. 80–88.

English source: Byzantine Monastic Foundation Documents: A Complete Translation of the Surviving Founders’ Typika and Testaments, edited by John Thomas and Angela Constantinides Hero with the assistance of Giles Constable, Dumbarton Oaks Research Library and Collection, Washington, D.C., 2000.