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E04625: The presbyter Chrysippus of Jerusalem composes the Encomium and Miracles of *Theodoros (soldier and martyr of Amasea and Euchaita, S00480), which he delivers during a festival in Jerusalem. He recounts the martyrdom of the saint, and twelve miracles which present Theodoros primarily as an avenger of theft; most of the stories take place at the saint's shrine in Pontus (northern Asia Minor), revealing aspects of its life; one miracle tells of a shrine to Theodoros in Constantinople. Written in Greek, probably in Jerusalem, 455/479.

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posted on 15.01.2018, 00:00 by erizos
Chrysippus presbyter of Jerusalem, Encomium and Miracles of Theodore (CPG 6706, BHG 1765c)

Summary:

P. 52-57. The author preaches before an audience of clerics, and intends to praise the martyr, even though he has no shrine in their region. His speech comprises the martyr’s story of martyrdom and an account of his miracles. Chrysippus’ account of the martyrdom summarises the story of the extant Martyrdom of Theodoros the Recruit (E02052).

p. 58-79. The second part of the sermon is dedicated to the saint’s miracles. The miracles provide the proof that death is for a saint the passage into posthumous life. Theodore’s first miracle was the cleansing of his burial site in Pontus from demons. The martyr stopped there, while he was being taken for execution, and his prayers caused the cleansing of the haunted place. The martyr chose it as his resting place and, right up to the present, demoniacs who approach the place are immediately delivered from the spirits that possess them. The martyr performs innumerable cures and constantly appears in visions wearing military armour. The beneficiaries of his miracles bring several gifts and dedications to the shrine.

Μικρὰ δὲ ἄρα προσειπεῖν καιρὸς καὶ περὶ τῆς προρρηθείσης τοῦ μάρτυρος ἱερᾶς αὐλῆς, ἣν ἀντὶ κοινοῦ προτειχίσματος, ἀντὶ κοινοῦ λιμένος κέκτηνται πάντα τὰ ἔθνη τὰ κατὰ τὸν Πόντον, λέγω τόν ποτε ἄξενον, νῦν δὲ φιλόξενον, διὰ τὸ πᾶσι προτείνειν χεῖρα τὸν μάρτυρα τοῖς πανταχόθεν προστρέχουσιν. Ἐκείνῃ τοίνυν, ὡς καὶ τῶν μακαρίων αὐτοῦ λειψάνων ὅλον ἐχούσῃ τὸν θησαυρὸν πλεονεκτεῖν εἰκότως, καὶ τῇ τῶν σεμνολογημάτων φιλοτιμίᾳ περίεστιν, ἧς πρῶτον μὲν θαῦμα μέγιστον ἡ ἐξ αὐτῆς τῶν δαιμόνων μετοίκησις. Ἦν μὲν γὰρ πρῶτον τὸ χωρίον πνευμάτων πολυειδῶν μεστὸν κατὰ τὴν Ἠσαΐου φωνήν· „ἐχιδνῶν ἐννοσσευόντων, ὀνοκενταύρων ἀσμενιζόντων τὴν ἐπ’ ἐκείνου διατριβήν“. 59. Ἐπειδὴ δὲ εἰς τὴν τοῦ μαρτυρίου τελείωσιν ὁ γενναῖος οὗτος ἀγόμενος μίαν ἐν αὐτῷ νύκτα διεκαρτέρησε τῆς ὥρας ἀναγκασάσης τοὺς ἄγοντας, τοῦτο καὶ εὐθὺς ἤρκεσε τῷ χωρίῳ πρὸς καθαρισμὸν καὶ ἀφορμὴν ἔδωκε ταύτην εἰς τὸ μετὰ ταῦτα τὴν παστάδα δέξασθαι. Δι’ ὃ καὶ ἅμα τις προσεγγίσῃ τοῖς τῆς παστάδος ἐκείνης ὅροις τῶν πνεύματι φαύλῳ συνεχομένων, παραχρῆμα τὸ πνεῦμα πολλῇ σπουδῇ δραπετεῦον ἀφίπταται, πάντως ἐπειδὴ μάστιξι χαλεπαῖς αὐτὰ διὰ τῶν προσευχῶν ὁ μάρτυς ἐξήλασεν, ὥστε καὶ νῦν αὐτοῖς τὴν τοῦ τόπου θέαν πόρρωθεν ἔτι προβάλλεσθαι τὴν τῶν οἰκείων κακῶν ἀνάμνησιν.

Ἀλλὰ τίς ἂν ἐξήγγειλε καὶ τὰ ἐν παντοδαποῖς νοσήμασιν ἐπ’ ἐκείνῃ ἰάματα, τὰς ἐν ἁπάσαις ταῖς πάντων θλίψεσιν ἀντιλήψεις, τὰς ὀπτασίας τάς τε νυκτερινὰς καὶ μεθημερινάς, ἐν αἷς μετὰ ὁπλιτικῆς καθορᾶται ἀεὶ σκευῆς, οὐκ ἀπαξιῶν τὸ στρατιωτικὸν πρόσχημα οὐδὲ νῦν, εἰ καὶ τοῖς κληρονόμοις τῆς βασιλείας τῶν οὐρανῶν ἐγγέγραπται. Τίς δέ, τίς ἂν τοὺς δήμους ἐξαριθμήσειε, τούς τε ἐκεῖσε ἐφισταμένους διηνεκῶς, τούς τε ἐκεῖθεν ἐπαναστρέφοντας, τοὺς ὑπὲρ ὧν εὖ πάσχουσιν εὐγνωμονοῦντας τὰς ἀμοιβάς, ἐφ’ ὧν καὶ ἐκεῖνο πληροῦται τὸ ψαλμικόν· „πάντες οἱ κύκλῳ αὐτοῦ οἴσουσι δῶρα“. Ἐντεῦθεν καὶ τῶν κατὰ μέρος ἁπανταχοῦ τεθαυματουργημένων τῷ μάρτυρι εἰς τὰ ἐξαρκοῦντα, καθάπερ ἔφην, πρὸς τὸ τοῦ λόγου μέτρον ἐπιλεξάμενος, τούτων παρέξομαι τὴν διήγησιν.

‘It is, then, time to say a few things also about the aforementioned holy precinct which all the provinces of the Pontus – that is the Sea that once was Inhospitable, but now Welcoming [the Euxine Sea] – possess as a common bulwark or shared haven, because the martyr extends his hand to all those who resort to him from every place. To that precinct, then, is reserved the privilege of having the entire treasure of his blessed remains, and a place of honour in our words of praise. Its first and greatest miracle was the expulsion of the demons. The place had indeed been initially full of spirits of various kinds, as, in the words of Isaiah, vipers had made nests and centaurs disgraced any sojourn there [a very loose paraphrase of Isaiah 34:11]. Now, when this brave man was being taken towards the consummation of his martyrdom, one night he stayed there, because time had constrained those who were transferring him to stop there. That then was enough for the cleansing of the site and provided the reason for him to subsequently acquire this as his resting place. For this reason, if one of those afflicted by a foul spirit approaches the boundaries of that resting place, the spirit immediately escapes and flies away. Clearly, because the martyr by his prayer had evicted them with dreadful scourges, even now the view alone of the place from afar recalls to them the memory of their own woes.

But who could proclaim the cures of all manner of ailments, which occur there? His assistance in every man’s miseries, the visions, by both day and night, in which he is always seen with the paraphernalia of an infantry man? For even now he does not disdain the military attire, even though he has been conscripted among the heirs of the kingdom of heavens. And who could enumerate the throngs that constantly travel to and from that place, full of gratitude for the benefactions they receive? By them is fulfilled the phrase of the Psalm that says: Let all around him bring gifts to him. [Ps. 76:11]. For this reason, making a selection among the various wonders which have been performed by the martyr in all places, I shall recount, as I have said, as much as will suffice for the length of my talk.’

Miracle 1 (59-62). A devotee of Theodoros has a young son and a donkey, and lends them to a certain man who has requested them for a brief journey. They travel from land to land, and the man sells the boy to the Ismaelites as a slave. Distraught by the loss of his son, the father refrains from celebrating the saint’s feast. Theodoros appears to him in a vision asking about his absence. The man protests about his misfortune and the saint’s failure to protect his son. A second festival passes, and the same happens. In the meantime, the boy has been made a shepherd by his masters. Theodoros appears to him, as a soldier with two horses, and brings him back to his father, feeding him with food from his pouch during the journey. The boy is now an old man and serves as a priest. He still recounts the story.

Miracle 2 (62-64). A soldier steals a chicken from a poor woman who intends to offer it to the martyr. Soon his valuable military horse dies. Realising his fault, the soldier brings two chickens to the shrine and, complaining about his unfair punishment (a horse for a chicken), he requests that his horse be restored to him. The martyr appears to the head of the shrine, instructing him to give the soldier a horse which had been recently dedicated to the shrine.

Miracle 3 (64-65). This story recounts the miraculous revelation of a man who had stolen a precious silver dish from a silversmith. The saint reveals the culprit, but instructs that he should not be punished.

Miracle 4 (65-68).
Δύο μάρτυρες καὶ ὁμότροποι καὶ συνήθεις τοῦ μάρτυρος μίαν ἔλαχον οἰκεῖν αὐλήν.
‘Two martyrs, both peers and friends of our martyr, happen to inhabit the same precinct.’

There is a shrine of two martyrs who were friends and colleagues of Theodoros (i.e. probably also soldier martyrs). Certain notable people of the land entrust the head cleric of that shrine, a holy man, with the keeping of some precious jewels. When they return to take them back, the priest cannot find them, and they accuse him of theft. In fact, one of his servants, the son of an evil man, had stolen them. As the priest is taken to court to be tried, he prays to the two martyrs and Theodoros. They appear to the culprit in a dream threatening him, but he does not repent. The vision is repeated, till Theodoros, indignant, strikes the man in the side with his sword. The man asks to be taken to the church where he confesses his deed and returns the jewels.

Miracle 5 (68-69). A man afflicted by poverty and grave debts, prays to Theodoros to allow him to steal one of the precious vessels of his shrine, so that he may sell it, repay his debts, and return it later. The saint not only allows him to remove a vessel and escape unnoticed, but he even assists him in trading the vessel profitably. The man becomes wealthy and returns to the shrine, where he confesses his act and fulfils his vow.

Miracle 6 (69-70). Someone dedicates a precious knife at the shrine, which a boy attempts to steal, but is miraculously prevented by the martyr. The boy complains and implores the saint to let him take the object, since it is of no use to him. Theodoros appears to one of the priests and instructs him to give the knife to the boy.

Μάχαιράν τις περικαλλῆ κεχρυσωμένην προσήνεγκε. Παῖς δὲ παρατυχὼν καὶ θεωρήσας ἐφ’ ἑνὸς τῶν θυσιαστηρίων κειμένην ἐρασθεὶς τοῦ κάλλους αὐτῆς προσῆλθεν ἀκάκῳ τρόπῳ λαβεῖν ἐκείνην βουλόμενος.

‘Some person offered a very beautiful gilded knife. A boy, who was visiting and saw it lying on one of the altars, loved its beauty and approached in a harmless manner, wishing to take it.’

Miracle 7 (70-71). During the saint’s festival a man entrusts a sum of money to a person who then refuses to return it to its owner. The latter prays to Theodoros. Soon the culprit appears in the crowd, being physically tortured and held up in the air by an invisible power. He confesses his act.

Miracle 8 (71-72). A group of men attempts to break into the shrine and steal the precious vessels. They manage to acquire keys for the shrine’s doors, and stay inside till the evening. They take as much as they can carry, and open the doors to leave. Believing that they are running away, they miraculously remain inside the shrine and keep running around, till they are found by the keepers in the morning. The saint instructs the head of the shrine not to punish them, but to provide them with as much food as they need.

Miracle 9 (72). A soldier comes to pray a
Evidence -  The Cult of Saints in Late Antiquity

Categories

History

Evidence ID

E04625

Saint Name

Theodore, soldier and martyr of Amaseia and Euchaita : S00480 Eutropios, martyr in Pontus, ob. early 4th c. : S01152 Basiliskos, martyr of Komana in Pontus (northern Asia Minor) : S00388

Saint Name in Source

Θεόδωρος

Type of Evidence

Literary - Hagiographical - Accounts of martyrdom Literary - Hagiographical - Collections of miracles Literary - Sermons/Homilies

Language

Greek

Evidence not before

455

Evidence not after

479

Activity not before

350

Activity not after

479

Place of Evidence - Region

Palestine with Sinai

Place of Evidence - City, village, etc

Jerusalem

Place of evidence - City name in other Language(s)

Jerusalem Caesarea Maritima Καισάρεια Kaisareia Caesarea Kayseri Turris Stratonis

Major author/Major anonymous work

Chrysippus of Jerusalem

Cult activities - Liturgical Activity

  • Service for the Saint

Cult activities - Festivals

  • Saint’s feast

Cult activities - Places

Burial site of a saint - unspecified

Cult activities - Activities Accompanying Cult

  • Fair

Cult activities - Non Liturgical Practices and Customs

Prayer/supplication/invocation

Cult activities - Use of Images

  • Verbal images of saints

Cult Activities - Miracles

Miracle after death Miracle at martyrdom and death Specialised miracle-working Punishing miracle Miracle with animals and plants Healing diseases and disabilities Apparition, vision, dream, revelation Freeing prisoners, exiles, captives, slaves Miraculous protection - of people and their property Material support (supply of food, water, drink, money) Revelation of hidden knowledge (past, present and future) Finding of lost objects, animals, etc.

Cult Activities - Protagonists in Cult and Narratives

Women Children Ecclesiastics - lesser clergy Foreigners (including Barbarians) Soldiers Merchants and artisans The socially marginal (beggars, prostitutes, thieves) Peasants Slaves/ servants

Cult Activities - Relics

Bodily relic - entire body

Source

Chrysippus (c. 405-479) was born in Cappadocia and grew up in Syria. Together with his brothers, Kosmas and Gabrielios, he came to Palestine and joined the ascetic community (laura) of Euthymios. At the instigation of the empress Aelia Eudocia, then living in Jerusalem, the three brothers were ordained priests in 456. Chrysippus and Kosmas joined the clergy of the Anastasis, whereas Gabrielios was appointed abbot of the shrine of Stephen the First Martyr. In 467, Chrysippus became staurophylax (Keeper of the True Cross), succeeding in this office his elder brother, Kosmas, who was ordained bishop of Scythopolis. Chrysippus died in 479. Our source about his life, Cyril of Scythopolis' Life of Euthymios, reports that Chrysippus excelled as an author. Of his work, only four homilies are known. The text of the Encomium and Miracles of Theodoros survives in 14 manuscripts, on which see: http://pinakes.irht.cnrs.fr/notices/oeuvre/4819/

Discussion

This text is one of the earliest and most important documents of the Pontic martyr's hagiographical dossier. Its precise date is unknown. One of the editors, Antonios Sigalas, proposed a date before 455, while John Haldon more recently favoured a date in the late 460s or 470s. It seems that the sermon was preached before a clerical audience, possibly the clergy of the Anastasis, which Chrysippus joined in 455. The gathering must have been convoked on the festival of Theodoros, but certainly not at a church dedicated to him, since the author openly states that the saint had no shrine in this region. Chrysippus' homily consists of two parts, the first of which recounts the martyrdom of Theodoros, clearly summarising the story known from the extant Martyrdom of Theodoros the Recruit (E02052), thus serving as an important testimony of the existence of the legend in the form recorded by the Martyrdom. The second part is a series of twelve miracle stories, very probably summarising a collection of miracle accounts associated with the shrine of Theodoros in Pontus. Chrysippus claims that he has made a selection adjusted to the limitations of his time. If this is true, he seems to have picked a section of remarkable thematic coherence. The miracles start with a paragraph which offers a short account concerning the origins of the shrine. The story recalls the later famous incident of Theodoros slaying the dragon, but it is a certainly not the same story. The account known to Chrysippus seems to have recounted that, while Theodoros was being taken by his keepers to be martyred, they spent a night at a haunted place which the saint cleansed from its demons. This episode seems to reflect a variant hagiographical account, not extant in any other known text about Theodoros. This story presented Theodoros as being transferred by his keepers from one place to another, before being martyred, perhaps conforming to the account type of itinerant martyrdoms known for other saints. Although the author informs us that the saint performed cures and drove demons away, the miracles which he recounts outline a very different and specialised miraculous activity. With the exception of the twelfth miracle, this collection portrays Theodoros as an avenger of theft and fraud, specialising in what we could define as miracles of justice. He restores stolen property to victims, reveals and corrects perpetrators, displaying leniency or severity, according to the motives and circumstances of the latter. Theodoros uncovers but does not punish crimes committed under the pressure of poverty and need. By contrast, in the few examples of his strictness, he is merciless with wrongdoers moved by greed or persisting in their malice (miracles 4 and 7). Like an invisible policeman and judge, Theodoros restores security and administers justice with a sense of humanity and humour. This specialisation is recapitulated in ‘miracle 11’ (not really a miracle account), which informs us that, besides stolen property, the saint is also happy to return fugitive slaves to their masters, i.e. living property which has removed itself from its owners. This paragraph reads almost like a commercial advertisement: if you have troubles with thieves or rascals, you only need to acquire Theodoros' wax token, which is available at every shrine of the saint; keep it at your home, and it will bring back to you all illegally removed items of your household. The phrasing of the text suggests that special seals were given for thieves and special ones for slaves. Although Miracle 11 implies that the saint already had numerous shrines, the accounts of Chrysippus’ collection seem to be associated with Theodoros’ central shrine in Pontus, though this is not named explicitly. It is mostly thought that the shrine meant is Euchaita, but, given the fact that the cult of Theodoros was claimed by both Euchaita and the city of Amasea, we cannot be entirely certain. From Chrysippus’ accounts, the shrine emerges as a busy and prosperous establishment, constantly visited and enriched by worshippers, and with a published collection of miracle stories. It possesses substantial assets in silver and other valuables like horses, which are frequently targeted by thieves. Miracles 4, 5 and 7 seem to suggest that money lending and safekeeping (i.e. forms of banking services) were practised at the shrine. Animal sacrifices were a part of daily worship. Miracle 10 informs us that the clergy of the shrine presided over (or performed) the sacrifices, whereas Miracle 6 mentions altars with precious knives resting on them. The shrine is run by a community of clerics, very probably monastic, who are in most cases the recipients and interpreters of the saint's revelations (Miracles 2, 4, 6, 9, 10). The saint's clientele varies from local notables to wandering soldiers, poor people, merchants, and children. Of special interest is the reference in Miracle 4 to the existence of two companions of Theodoros, who are venerated together with him at a common shrine. The phrasing of the text seems to suggest that this was not Theodoros' shrine, but a separate church. We are told that these saints were ὁμότροποι καὶ συνήθεις τῷ μάρτυρι, peers and friends of the martyr, which brings to mind other soldier martyrs of the region, like *Eutropios (S01152), *Kleonikos (S01153), and *Basiliskos (S00388), who are explicitly described as fellow soldiers, friends, and compatriots of Theodoros in their martyrdom accounts (E02055; E02110). These three martyrs had separate shrines in villages of the region, but there may have been churches where they were honoured together. Kleonikos and Eutropios share the same martyrdom account (E02055), which may suggest that they were venerated as a pair, despite having separate shrines, much like *Sergios and *Bakchos (S00023, S00079). Miracle 12 stands out as an addition which does not fit with the rest of the miracles in its subject. It is the foundation story of the martyr’s shrine at Constantinople, which was very probably the church of Theodoros in the quarter of Sporacius/Sphorakios. Although neither the church nor its aristocratic owner and founder are named in our text, the event is clearly associated with an epigram in the Greek Anthology, which was inscribed on the church (E00550). John Haldon identifies the fire of the account with the great fire of 465 (mentioned by the Life of Daniel the Stylite, 45-46), and uses this in order to date our text to the late 460s or 470s. Yet the Patria of Constantinople (3.30) report that Sporacius built the church under Arcadius (395-405) and Theodosius II (405-450). It is therefore likelier that the fire of the narrative was an earlier event, very probably a fire which broke out on 17 August 433 and which, having started from the Neorion, reached the neighbourhood of the property of Sporacius, which included also a Novatian church. The latter was also miraculously spared from the disaster, thanks to the prayers of the Novatian bishop Paul (Socrates, Ecclesiastical History, 7. 39). Sporacius became consul in AD 452 (PLRE II, 'Sporacius 3'), which is the only hard terminus post quem for our text (the author mentions the consular dignity of the patrician). This was one of several churches built by aristocrats within their palaces in Constantinople, and our text provides an interesting attestation of the evolution of the shrine from being a small oratory within the residence, to becoming a grand shrine after the miracle. Stories about the miraculous protection of churches during Constantinople’s frequent disastrous fires are quite common in the hagiography of the city. A detail of interest is the reference in Miracle 1 to the fact that the saint nourished the boy with his food during their journey. This seemingly obscure motif may indicate the existence, already in the 5th century, of an important element of the cult and hagiography of Theodoros, namely the consumption of sweetened boiled wheat (known in Greek as κόλυβα/kolyba). References to it are very prominent in later texts of Theodoros’ hagiography (e.g. BHG 1764), where it is repeatedly mentioned as a food provided for the nourishment of children and people in need.

Bibliography

Text: Sigalas, A., Des Chrysippos von Jerusalem Enkomion auf den heiligen Theodoros Teron (Byzantinisches Archiv 7. Leipzig: Teubner, 1921), 50-79. Delehaye, H., “De sancto Theodoro martyre Euchaitis Helenoponti,” Acta Sanctorum, Novembris IV (1925), 55-72. Translation and commentary: Haldon, J., A Tale of Two Saints: The Martyrdoms and Miracles of Saints Theodore 'the Recruit' and 'the General' (Translated Texts for Byzantinists 2; Liverpool: Liverpool University Press, 2016). Further Reading: Leemans, J., "Hagiography and Historical-Critical Analysis: The Earliest Layer of the Dossier of Theodore the Recruit (BHG 1760 and 1761)," in: J. Leemans (ed.), Martyrdom and Persecution in Late Antique Christianity: Festschrift Boudewijn Dehandschutter (Bibliotheca Ephemeridum Theologicarum Lovaniensium; Leuven: Peeters, 2010), 333-351. Walter, C., "Theodore, Archetype of the Warrior Saint," Revue des Études Byzantines 57 (1999), 163–210. Walter, C., The Warrior Saints in Byzantine Art and Tradition (Aldershot : Ashgate, 2003). On Chrysippus: Di Berardino, A., Patrology: The Eastern Fathers from the Council of Chalcedon (451) to John of Damascus (+750). English translation A. Walford (Cambridge: James Clarke & Co., 2006), 251-252. Sigalas, A., Des Chrysippos von Jerusalem Enkomion auf den hl. Johannes den Täufer. Untersuchungen und Ergänzungen zu den Schriften des Chrysippos (Texte und Forschungen zur Byzantinisch-Neugriechischen Philologie 20;.Athen: Verlag der "Byzantinisch-neugriechischen Jahrbücher", 1937).

Continued Description

t the shrine and ties his horse on a column outside the shrine. He asks of the martyr to take care of it. After praying, he returns, but the horse has gone. It was stolen by another soldier, pressed by poverty. The victim of the theft returns to the shrine and refuses to leave, unless the martyr reimburses him for his loss. The saint appears to the head of the shrine and instructs him to give the soldier one of the horses donated to the shrine, and asking that the thief be neither sought nor punished, if he shows up. His crime was the result of poverty.Miracle 10 (72-73). A man brings an ox to be sacrificed at the shrine. On his way, he needs to buy some grass for the animal to forage. A man gives him grass for free, asking that he may name him as a participant in the sacrifice. When the man arrives at the shrine, the saint appears to the priest and instructs him not accept the sacrifice from the bringer alone, but also from his companion. The man is initially distraught by the rejection of his offering, but eventually remembers about the other person and invites him to participate in the sacrifice.Miracle 11. (73-74)Ὡς γὰρ καὶ τὴν δρεπάνην τὴν κατὰ τῶν κλεπτῶν ἐκ Ζαχαρίου τοῦ θεοφόρου παραλαβὼν τὴν αὐτὴν καὶ κατὰ τῶν οἰκετῶν τῶν ἀποδιδρασκόντων ἐγχειρισθείς, οὕτως ἁπανταχοῦ τῶν μὲν ἐλέγχει τὰ κακουργήματα, τῶν δὲ συνδεσμεῖ τοὺς πόδας. Καὶ ἐν ὁποίῳ τις ἂν αὐτοῦ προσδράμῃ ναῷ ἢ μήνυσιν συλῶν ἐπιζητῶν ἢ οἰκετῶν δρασμὸν ἐπισχεθῆναι δεόμενος, ἀρκεῖ τοῦτον ἑκατέρων σφραγῖδα μικρὰν ἐκ κηροῦ λαβεῖν καὶ εἰς τὸν ἑαυτοῦ οἶκον ἐνθησαυρίσασθαι καὶ δι’ ἐκείνης ὁ μὲν ὑποχειρίους ποιεῖ τοὺς συλήσαντας, ὁ δὲ ὡσαύτως τοὺς ἀποδράσαντας.‘But having received from the divine Zachariah the sickle against thieves, he has been entrusted with it also against escaping slaves. He thus checks the crimes of the former in every place, and fetters the feet of the latter. And if one comes to any of his temples, requesting to be granted either a revelation of stolen property or the arrest of slaves, it suffices for this man to take a small wax seal for either of these cases, and store it up in his house. By that, one lays hands on those who have robbed one, and similarly on those who have run away.’Miracle 12 (74-76). In Constantinople, there was a small oratory of the saint, which was part of the grand mansion of a very rich and important man who excelled in virtue, charity, and asceticism. During a great fire which destroyed the city, the flames surrounded the house. The owner entrusted all his hope to the martyr, stood in the middle of the court and prayed. The house was the only building to survive intact. People saw Theodoros running around the building and quenching the fire. Epilogue and final prayer to the saint (77-79). The martyr is not a stranger in the Holy Land, because the shrines of Jerusalem, Bethlehem, the Mount of Olives, and Mount Sion are palaces of Christ, where Theodoros now dwells. The author has been invited to preach before an assembly of priests and monks and asks for the martyr’s help to the whole community and himself personally.Text: Sigalas 1921. Summary and translation: Efthymios Rizos.

Licence

Exports

Evidence -  The Cult of Saints in Late Antiquity

Categories

Licence

Exports