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the [heresy] that introduced one will in the economy of Christ through the flesh was prevailing, talking nonsense, and certain edicts containing such blasphemy were paraded through the marketplace, and were set forth at the Great Church, he, not enduring to be impious with the communion of the impious, leaving behind worldly offices and honors, chose rather to be cast down in the house of God, than to dwell in the tents of sinners. And reaching the monastery in Chrysopolis, he put aside his hair; where he also later became abbot. Then, as if ignited by a fire of divine zeal, he reached the elder Rome, and persuaded Martin, the blessed pope, having gathered a local synod, to anathematize the introducers of the unholy dogma, of those who blasphemously [professed] one will in Christ; and having written treatises in refutation of those who thought thus, and letters establishing our faith with logical and scriptural proofs, he sent them out everywhere in the inhabited world. And departing from Rome with his two disciples Anastasius, he is brought to account by the senate, which agreed with the emperor's heresy; because while all submitted to the emperor, he alone resists, and moves others to apostasy, persuading them through his letters to think contrary things. For this he is sent under guard to Thrace; and persisting in the orthodox faith, his hand and tongue are mutilated, and from there he is sent into exile to Lazica; where having spent three years, and having attended to his body's needs himself, and being full of days, having been slightly ill, he rested in the Lord; and he was buried in the monastery of Saint Arsenius in the very land of the Lazi, performing many workings of miracles each day.

And it is said that after the excision, his tongue was again miraculously restored by God (212), and that he spoke clearly, as long as he was in this life. And of his two disciples, the elder Anastasius, having had his tongue and hand cut off just like his teacher, was exiled far away; while the younger, having been sent to one of the fortresses in Thrace, ended his life.

Ode 7. He who in the beginning thy. You the robe of natural dignity, with your blood you have stained, O God-minded one; a silent,

Father, and speaking proof having provided of this in your words. Like gold, the three of you having been tested in the fire of those temptations,

a purer faith you offered to Christ, O venerable Fathers. Come therefore, God-bearing Fathers, cries Christ, the pains of your labors

receiving and the prizes, to dwell in joy in eternal tents. Theot. You who prefigured the mystical image of the Virgin in the bush on Sinai, the

burning, not consumed, blessed are you, Christ, of the Fathers. Ode 8. The one on the holy mountain. Having received the ray of divine torch-bearing in your heart, O God-minded one, the illumination

of knowledge you enriched; and the treasure of wisdom you stored up in your soul, O Father.

The tunic of your asceticism, of martyrdom you made an image, and with sacred

labors you adorned this, O God-bearer, having reddened it with blood for the sake of truth.

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θέλησιν ἐπί τῆς οἰκονομίαις τοῦ Χριστοῦ τήν διά σαρκός εἰσαγόντων ἐπεκράτει ληρωδοῦσα, καί διατάγματά τινα τήν τοιαύτην περιέχοντα βλασφημίαν κατά τήν ἀγοράν ἐπόμπευεν, καί ἐπί τῆς μεγάλης προὔκειτο Ἐκκλησίας, οὗτος οὐκ ἀνεχόμενος τῇ τῶν ἀσεβῶν κοινωνίᾳ συνασεβεῖν, ἀφείς τάς κοσμικάς ἀρχάς καί τιμάς, εἵλετο μᾶλλον ἐν τῷ οἴκῳ τοῦ Θεοῦ παρεῤῥίφθαι, ἤ ἐν σκηνώμασιν ἁμαρτωλῶν κατοικεῖν. Καί καταλαβών τό ἐν Χρυσοπόλει μοναστήριον, τήν κόμην ἀπέθετο· οὗ καί καθηγητής ὕστερον γέγονεν. Εἶτα θείῳ ζήλῳ ὥσπερ ὑπό πυρός ἐξαφθείς, τήν πρεσβυτέραν Ῥώμην κατέλαβεν, καί Μαρτῖνον τόν μακάριον πάπαν παρεσκεύασεν, τοπικήν ἀθροίσαντα σύνοδον, ἀναθεματίσαι τούς εἰσηγητάς τοῦ ἀνοσίου δόγματος, τῶν μίαν ἐπί Χριστοῦ βλασφημούντων θέλησιν· καί εἰς ἔλεγχον τῶν οὕτως φρονούντων λόγους συγγράψας, καί ἐπιστολάς λογικαῖς ἀποδείξεσι καί γραφικαῖς τῆς καθ᾿ ἡμᾶς πίστεως συστατικάς, πανταχοῦ τῆς οἰκουμένης ἐξέπεμψεν. Ἀναζεύξας δέ ἀπό Ῥώμης μετά τῶν δύο Ἀναστασίων τῶν μαθητῶν αὐτοῦ, εἰς εὐθύνας παρά τῆς συγκλήτου καθίσταται, ὁμοδοξούσης τῇ τοῦ βασιλέως αἱρέσει· ὅτι πάντων ὑπεικόντων τῷ βασιλεῖ, αὐτός τε μόνος ἀνθίσταται, καί τούς ἄλλους εἰς ἀποστασίαν κινεῖ, ἐναντία διά τῶν ἐπιστολῶν φρονεῖν μεταπείθων αὐτούς. Ἐπί τούτῳ πέμπεται ἐν φρουρᾷ κατά τήν Θράκην· καί ἐπιμένων τῇ ὀρθοδόξῳ πίστει, τήν χεῖρα καί τήν γλῶτταν ἀκροτηριάζεται, κἀκεῖθεν εἰς τήν ὑπερορίαν κατά τήν Λαζικήν πέμπεται· ἔνθα ἐπί τρισί χρόνοις διαγαγών, καί ταῖς οἰκείαις τοῦ σώματος χρείαις αὐτός ὑπηρετησάμενος, καί πλήρης ἡμερῶν ὤν, μικρόν νοσήσας, ἀνεπαύσατο ἐν Κυρίῳ· καί κατετέθη ἐν τῇ μονῇ τοῦ ἁγίου Ἀρσενίου ἐν αὐτῇ χώρᾳ τῶν Λαζῶν, πολλάς θαυμάτων ἐνεργείας καθ᾿ ἑκάστην τελῶν.

Λέγεται δέ μετά τήν ἐκτομήν, αὖθις ὑπό Θεοῦ (212) παραδόξως ἀποκαταστῆναι τήν γλῶτταν, καί τρανῶς φθέγγεσθαι, μέχρις ἄν ἐν τῷ βίῳ ὑπῆρχεν. Τῶν δέ δύο αὐτοῦ μαθητῶν, ὁ μέν πρεσβύτερος Ἀναστάσιος, ἴσα τῷ διδασκάλῳ τήν γλῶτταν καί τήν χεῖρα τμηθείς, μακράν ἐξωρίσθη· ὁ δέ νεώτερος, ἕν τινι τῶν κατά Θράκην φρουρίων πεμφθείς, τόν βίον κατέλυσεν.

ᾨδ. ζ΄. Ὁ ἐν ἀρχῇ τήν σήν. Σύ τήν στολήν τῆς φυσικῆς ἀξίας, αἵματι σῷ κατέστιξας, θεόφρον· σιγῶσαν,

Πάτερ, καί φθεγγομένην ἀπόδειξιν παρασχώντα ταύτης τοῖς λόγοις σου. Ὥσπερ χρυσός οἱ τρεῖς δοκιμασθέντες ἐν τῷ πυρί τῶν πειρασμῶν ἐκείνων,

καθαρωτέραν τήν πίστιν ὑμῶν προσήξατε τῷ Χριστῷ, Πατέρες τίμιοι. ∆εῦτε λοιπόν, Πατέρες θεοφόροι, κράζει Χριστός, τούς πόνους τῶν καμάτων

ἀπολαβόντες καί τά βραβεῖα, αὐλίζεσθαι ἐν χαρᾷ εἰς αἰωνίους σκηνάς. Θεοτ. Ὁ μυστικήν εἰκόνα τῆς Παρθένου τήν ἐν Σινᾶ σύ προτυπώσας βάτον, τήν

καιομένην, οὐ φλεγομένην, εὐλογητός εἶ, Χριστέ, ὁ τῶν Πατέρων. ᾨδή η ΄ . Τόν ἐν ὄρει ἁγίῳ. Τήν ἀκτῖνα τῆς θείας δᾳδουχίας ἐν καρδίᾳ δεξάμενος, θεόφρον, τόν φωτισμόν

τῆς γνώσεως ἐπλούτησας· καί τόν τῆς σοφίας θησαυρόν ἀπέθου ἐν τῇ ψυχῇ σου, Πάτερ.

Τόν χιτῶνα τόν τῆς ἀσκήσεώς σου, μαρτυρίου κατέστησας, εἰκόνα, καί ἱεροῖς

σου τοῦτον κατεποίκιλας ἄθλοις, θεοφόρε, αἵμασι φοινίξας τοῖς ὑπέρ ἀληθείας.