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which is venerated, it must be dishonored. I think that something of this sort happened with regard to the shadow of the law, that is, the letter; for the apostle calls it a shadow. For as long as grace was stored up for the time of the truth, the saints foretold the types, seeing the truth as in a mirror. But when the truth had come, they did not think it good to live according to the types and to follow these any longer. For when the realities are present, the type of the reality is henceforth superfluous. Yet even so they did not dishonor or treat it as superfluous, but they honored the type and judged those who attempted to dishonor it to be impious and worthy of death through bitter punishment. From the same, third discourse: Just as if someone venerates an icon of a king, because of the honor due to the king, it being nothing more than wax and colors. From the holy and ecumenical fifth council, anathema 12: If anyone defends the impious Theodore of Mopsuestia, who said that the Word of God is one and Christ is another, troubled by the passions of the soul and the desires of the flesh, and little by little separated from what is worse, and so improved by the progress of his works and made blameless in his conduct, as a mere man baptized in the name of the Father and of the Son and of the Holy Spirit, and through baptism received the grace of the Holy Spirit and was deemed worthy of sonship, and is venerated in the person of God the Word in the likeness of an imperial icon, let him be anathema. Of Theodore the historiographer of Constantinople, from the ecclesiastical history, concerning Gennadius, archbishop of Constantinople: I will add other things of his, full of astonishment. A certain painter, while painting the icon of the Lord Christ, had his hands withered. And it was said that, the work of the icon having been commissioned by a certain Greek, in the guise of the Savior's name he had painted the hair on the head parted on either side, so that the eyes would not be covered—for in such a fashion the sons of the Greeks paint Zeus—so that those who saw it would think that the veneration was being rendered to the Savior. Of Abba Maximus and Theodosius the bishop and the officials sent by the emperor: The holy Maximus said: 'When it has been decided for these things to happen, let there be an execution of what has been decided, and wherever you command, I will follow you.' And at this they all stood up and with tears made repentance, and a prayer was made; and each of them kissed the holy Gospels and the precious cross and the icon of our Savior Jesus Christ and of the holy Theotokos who bore him, having also placed their hands on them for the confirmation of what had been said. Of Saint Sophronius, from the miracles of the holy martyrs Cyrus and John, concerning Theodore the subdeacon who suffered from gout: Let us now also speak of the healing of the body, making our account brief. A few days after this he was sleeping and again he sees the martyrs standing by and commanding him to accompany them. And he followed them more readily; for he knew that it was not without profit to follow the saints. Having come, then, to a perfect church, awesome and exceedingly bright in appearance, and in its height touching the very heavens, and having gone inside it, we saw a very great and wondrous icon, having the Lord Christ painted in colors in the middle, the Lady Theotokos on the left, and on the right John the Baptist who foretold him by leaps from the womb, since even speaking while inside he was not heard, and some of the glorious choir of the apostles and prophets and of the assembly of martyrs; with whom happened to be Cyrus and John the martyrs, who, standing before the icon, fell down before the Lord, bending their knees and striking their heads on the ground and interceding for the healing of the young man. And these were the things of the intercession

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ὃν προσκυνεῖται, ἀτιμάζεσθαι αὐτὴν δεῖ. Τοιοῦτόν τι νομίζω συμβῆναι περὶ τὴν τοῦ νόμου σκιὰν ἤτοι τὸ γράμμα· σκιὰν γὰρ αὐτὸν καλεῖ ὁ ἀπόστολος. Ἐφ' ὅσον γὰρ ἐταμιεύετο τὸν καιρὸν τῆς ἀληθείας ἡ χάρις, τοὺς τύπους προεῖπον οἱ ἅγιοι θεωροῦντες ὡς ἐν ἐσόπτρῳ τὴν ἀλήθειαν. Ἐλθούσης δὲ τῆς ἀληθείας ζῆν μὲν κατὰ τοὺς τύπους οὐκ ἐνόμιζον εἶναι καλὸν καὶ τούτοις ἀκολουθεῖν ἔτι. Παρόντων γὰρ τῶν πραγμάτων παρέλκει λοιπὸν ὁ τύπος τοῦ πράγματος. Πλὴν καὶ οὕτως οὐκ ἠτίμαζον οὐδὲ παρεῖλκον, ἀλλ' ἐτίμων τὸν τύπον καὶ τοὺς ἀτιμάζειν ἐπιχειροῦντας ἀσεβεῖς ἔκρινον καὶ θανάτου διὰ κολάσεως πικρᾶς ἀξίους. Τοῦ αὐτοῦ, λόγου τρίτου· Ὥσπερ ἂν εἴ τις εἰκόνα βασιλέως διὰ τὸ καθῆκον τῆς περὶ τὸν βασιλέα προσκυνεῖ τιμῆς οὐδὲν οὖσαν ἢ κηρὸν καὶ χρώματα. Τῆς ἁγίας καὶ οἰκουμένης πέμπτης συνόδου ἀναθεματισμὸς ιβʹ· Εἴ τις ἀντιποιεῖται Θεοδώρου τοῦ ἀσεβοῦς τοῦ Μοψουεστίας τοῦ εἰπόντος ἄλλον εἶναι τὸν θεὸν λόγον καὶ ἄλλον τὸν Χριστὸν ὑπὸ παθῶν ψυχικῶν καὶ τῶν τῆς σαρκὸς ἐπιθυμιῶν ἐνοχλούμενον καὶ τῶν χειρόνων κατὰ μικρὸν χωριζόμενον καὶ οὕτως ἐκ προκοπῆς ἔργων βελτιωθέντα καὶ ἐκ πολιτείας ἄμωμον καταστάντα, ὡς ψιλὸν ἄνθρωπον βαπτι σθῆναι εἰς ὄνομα πατρὸς καὶ υἱοῦ καὶ ἁγίου πνεύματος καὶ διὰ τοῦ βαπτίσματος τὴν χάριν τοῦ ἁγίου πνεύματος λαβόντα καὶ υἱοθεσίας ἀξιωθῆναι καὶ κατὰ ἰσότητα βασιλικῆς εἰκόνος εἰς πρόσωπον τοῦ θεοῦ λόγου προσκυνεῖσθαι, ἀνάθεμα ἔστω. Θεοδώρου ἱστοριογράφου Κωνσταντινουπόλεως ἐκ τῆς ἐκκλησιαστικῆς ἱστορίας περὶ Γενναδίου, ἀρχιεπισκόπου Κωνσταντινουπόλεως· Ἕτερα δὲ αὐτοῦ παραθήσομαι καταπλήξεως μεστά. Ζωγράφος τις τὴν εἰκόνα τοῦ δεσπότου Χριστοῦ γράφων τὼ χεῖρε ἀπέψυκτο. Καὶ ἐλέγετο, ὡς ὑπὸ Ἕλληνός τινος τὸ ἔργον ἐπιταγὲν τῆς εἰκόνος ἐν τῷ προσχήματι τοῦ ὀνόματος τοῦ σωτῆρος γεγράφηκεν ἐξ ἑκατέρου τὰς τρίχας ἐπὶ κεφαλῆς διεστώσας, ὡς μὴ τὰς ὄψεις καλύπτεσθαι-τοιούτῳ γὰρ σχήματι Ἑλλήνων παῖδες τὸν ∆ία γράφουσι-πρὸς τὸ τοὺς ὁρῶντας νομίζειν τῷ σωτῆρι τὴν προσκύνησιν ἀπονέμεσθαι. Τοῦ ἀββᾶ Μαξίμου καὶ Θεοδοσίου ἐπισκόπου καὶ τῶν ἀρχόντων τῶν ἀποσταλέντων παρὰ τοῦ βασιλέως· Ὁ ὅσιος Μάξιμος εἶπεν· «Ἐπὰν δὲ ἔδοξε ταῦτα γενέσθαι, ἔκβασις γένοιτο τῶν δοξάντων, καὶ ὅπου κελεύετε, ἀκολουθῶ ὑμῖν.» Καὶ ἐπὶ τούτοις ἀνέστησαν πάντες καὶ μετὰ δακρύων ἔβαλον μετάνοιαν, καὶ εὐχὴ γέγονε· καὶ ἕκαστος αὐτῶν τὰ ἅγια εὐαγγέλια καὶ τὸν τίμιον σταυρὸν καὶ τὴν εἰκόνα τοῦ σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ καὶ τῆς τεκούσης αὐτὸν ἁγίας θεοτόκου ἠσπάσαντο τεθεικότες καὶ τὰς χεῖρας ἐπὶ βεβαιώσει τῶν λαληθέντων. Τοῦ ἁγίου Σωφρονίου ἐκ τῶν θαυμάτων τῶν ἁγίων μαρτύρων Κύρου καὶ Ἰωάννου εἰς Θεόδωρον τὸν ὑποδιάκονον ποδαγριοῦντα· Λέξωμεν δὲ λοιπὸν καὶ τὴν ῥῶσιν τοῦ σώματος δι' ὀλίγων τὸν λόγον ποιούμενοι. Μετ' ὀλίγας δὲ ταύτας τὰς ἡμέρας ἐκάθευδε καὶ πάλιν παρεστῶτας βλέπει τοὺς μάρτυρας καὶ συνοδεύειν αὐτοῖς ἐπιτάττοντας. Ὁ δὲ σφίσι προθυμότερον εἵπετο· ᾔδει γὰρ οὐκ ἀκερδὲς τὸ τοῖς ἁγίοις συνέπεσθαι. Ἐλθόντες οὖν εἰς ναὸν τέλειον, τῷ μὲν εἴδει φοβερὸν καὶ ὑπέρλαμπρον, τῷ δὲ ὕψει τῶν οὐρανῶν αὐτῶν ἐφαπτόμενον, καὶ εἴσω τούτου γενόμενοι μεγίστην εἰκόνα καὶ θαυμασίαν ἐβλέπομεν, μέσον δὲ τὸν δεσπότην Χριστὸν γεγραμμένον χρώμασιν ἔχουσαν, τὴν δέσποιναν θεοτόκον εὐώνυμον, καὶ δεξιὸν Ἰωάννην τὸν βαπτιστὴν τὸν ἐκ κοιλίας σκιρτήμασιν αὐτὸν προμηνύσαντα, ἐπεὶ καὶ λαλῶν ἔνδον ὢν οὐκ ἠκούετο, καί τινας τοῦ τῶν ἀποστόλων καὶ προφητῶν ἐνδόξου χοροῦ καὶ τῆς μαρτυρικῆς ὁμηγύρεως· μεθ' ὧν ἐτύγχανε Κῦρος καὶ Ἰωάννης οἱ μάρτυρες, οἳ πρὸ τῆς εἰκόνος ἱστάμενοι τῷ δεσπότῃ προσέπιπτον γόνατα κάμπτοντες καὶ τὰς κεφαλὰς εἰς ἔδαφος τύπτοντες καὶ περὶ τῆς τοῦ νέου θεραπείας πρεσβεύοντες. Ταῦτα δὲ ἦν τὰ τῆς πρεσβείας