Santo Tolo de Cristo Isidoro de Rostov, o ''falante''
14 de maio -- Calendário Juliano



Nascido na Alemanha no século XV, Isidoro vinha de família rica. Desde sua juventude possuía um coração repleto de compaixão. Abandonou a casa paterna por desejar o Reino de Deus, distribuiu seus bens entre os pobres e como um viajante passou por muitas terras e cidades. Não é conhecida a data de sua conversão à Ortodoxia -- já que nasceu em família e região católico-romana. Finalmente, chegou à Rússia e escolheu Rostov para morar. Passou a habitar um barraco de madeira que construiu com as próprias mãos, suportando a chuva, o frio e a neve. Escolheu o modo de vida de um tolo de Cristo, passando toda a vida em oração incessante sem se permitir repouso à noite. Durante o dia, o bem aventurado circulava pela cidade realizando os feitos de um louco de Cristo, repletos de ações simbólicas. Durante sua vida foi glorificado por vários milagres. Adentrou o Reino dos Céus em 1474, e de seu corpo e barraco passaram a exalar uma fragrância especial. Santo Isidoro possuía por epíteto o nome de ''Tverdislov'' [''o falante''].

''I have often observed, Donatus, that many persons hold this opinion, which some philosophers also have maintained, that God is not subject to anger; since the divine nature is either altogether beneficent, and that it is inconsistent with His surpassing and excellent power to do injury to any one; or, at any rate, He takes no notice of us at all, so that no advantage comes to us from His goodness, and no evil from His ill-will. But the error of these men, because it is very great, and tends to overthrow the condition of human life, must be refuted by us, lest you yourself also should be deceived, being incited by the authority of men who deem themselves wise. Nor, however, are we so arrogant as to boast that the truth is comprehended by our intellect; but we follow the teaching of God, who alone is able to know and to reveal secret things. But the philosophers, being destitute of this teaching, have imagined that the nature of things can be ascertained by conjecture. But this is impossible; because the mind of man, enclosed in the dark abode of the body, is far removed from the perception of truth: and in this the divine nature differs from the human, that ignorance is the property of the human, knowledge of the divine nature.

[...]

But because it is related by most learned men that there have been many Sibyls, the testimony of one may not be sufficient to confirm the truth, as we purpose to do. The volumes, indeed, of the Cumæan Sibyl, in which are written the fates of the Romans are kept secret; but the writings of all the others are, for the most part, not prohibited from being in common use. And of these another, denouncing the anger of God against all nations on account of the impiety of men, thus began:—

''Since great anger is coming upon a disobedient world, I disclose the commands of God to the last age, prophesying to all men from city to city.''

Another Sibyl also said, that the deluge was caused by the indignation of God against the unrighteous in a former age, that the wickedness of the human race might be extinguished:—

''From the time when, the God of heaven being enraged against the cities themselves and all men, a deluge having burst forth, the sea covered the earth.''

In like manner she foretold a conflagration about to take place hereafter, in which the impiety of men should again be destroyed:—

''And at some time, God no longer soothing His anger, but increasing it, and destroying the race of men, and laying waste the whole of it by fire.''

From which mention is thus made concerning Jupiter by Ovid: —

''He remembers also that it is fated that the time shall come in which the sea, the earth, and the palace of heaven, being caught by fire, shall be burnt, and the curiously wrought framework of the world be in danger.''

And this must come to pass at the time when the honour and worship of the Supreme shall have perished among men. The same Sibyl, however, testifying that He was appeased by reformation of conduct and self-improvement, added these things:—

''But, you mortals, in pity turn yourselves now, and do not lead the great God to every kind of anger.''

And also a little later:—

''He will not destroy, but will again restrain His anger, if you all practice valuable piety in your minds.''

Then another Sibyl declares that the Father of heavenly and earthly things ought to be loved, lest His indignation should arise, to the destruction of men:—

''Lest by chance the immortal God should be angry, and destroy the whole race of men, their life and shameless race, it is befitting that we love the wise, ever-living God the Father.''

From these things it is evident that the arguments of the philosophers are vain, who imagine that God is without anger, and among His other praises reckon that which is most useless, detracting from Him that which is most salutary for human affairs, by which majesty itself exists. For this earthly kingdom and government, unless guarded by fear, is broken down. Take away anger from a king, and he will not only cease to be obeyed, but he will even be cast down headlong from his height. Yea, rather take away this affection from any person of low degree, and who will not plunder him? Who will not deride him? Who will not treat him with injury? Thus he will be able to have neither clothing, nor an abode, nor food, since others will deprive him of whatever he has; much less can we suppose that the majesty of the heavenly government can exist without anger and fear. The Milesian Apollo being consulted concerning the religion of the Jews, inserted these things in his answer:—

''God, the King and Father of all, before whom the earth trembles, and the heaven and sea, and whom the recesses of Tartarus and the demons dread.''

If He is so mild, as the philosophers will have it, how is it that not only the demons and ministers of such great power, but even the heaven and earth, and the whole system of the universe, tremble at His presence? For if no one submits to the service of another except by compulsion, it follows that all government exists by fear, and fear by anger. For if any one is not aroused against one who is unwilling to obey, it will not be possible for him to be compelled to obedience. Let any one consult his own feelings; he will at once understand that no one can be subdued to the command of another without anger and chastisement. Therefore, where there shall be no anger, there will be no authority. But God has authority; therefore also He must have anger, in which authority consists. [...]

Let impiety and discords be removed; let turbulent and deadly dissensions be allayed, by which human societies and the divine union of the public league are broken in upon, divided, and dispersed; as far as we can, let us aim at being good and bounteous: if we have a supply of wealth and resources, let it not be devoted to the pleasure of a single person, but bestowed on the welfare of many. For pleasure is as short lived as the body to which it does service. But justice and kindness are as immortal as the mind and soul, which by good works attain to the likeness of God. Let God be consecrated by us, not in temples, but in our heart. All things which are made by the hand are destructible. Let us cleanse this temple, which is defiled not by smoke or dust, but by evil thoughts which is lighted not by blazing tapers but by the brightness and light of wisdom. And if we believe that God is always present in this temple, to whose divinity the secrets of the heart are open, we shall so live as always to have Him propitious, and never to fear His anger.


Lactâncio, ''Sobre a Ira Divina''