20

only to weep, they laughed at the word? ". For assuredly, if someone does not make it his work to weep before Christ God every day and night, neither when he wishes to partake of the divine mysteries will he have the strength to mourn or weep in a godly manner and shed drops of tears; for how could it, unless it rarely comes upon someone through some ineffable economy or circumstance from some cause? Which does not seem wondrous to me, seeing that many even at the very departure of their souls wept and shed tears together (though I think not many, but very few and easily counted). But if they consider this entirely impossible, to partake of the fearful mysteries with tears each time, alas for their ignorance, woe for their insensibility, oh my for the folly of those who say these things and for their negligence and hardness of heart. For if they judged themselves, they would not be judged by their own words; if they cared for repentance, they would never have proclaimed this to be impossible; if they pursued fruitful action, they would not have remained altogether untasted of such a good, of such a gift of God; if they had acquired the fear of God in their heart, they would have testified not only that it is possible to mourn and weep at the time of partaking of the divine mysteries, but also at every hour, if possible.

Wherefore, wishing to inform your love about this, as if addressing my argument to those very men who spoke thus, I have chosen to ask: (61) "Tell me, O best of brothers, why is this impossible? ""Because, he says, some are easily and readily disposed to compunction, but others, being hard-hearted and stony-hearted, are not moved to compunction even when struck. How then can those who are so disposed weep and mourn and always communicate with tears? But also the priests themselves, while celebrating the divine and bloodless liturgy, how can they weep?""This very thing, then, of being hard, as you say, and difficult to move to compunction, whence did it come to them, tell me if you know? But if you do not know, unashamedly yielding a little of your highness and inclining your hearing with goodwill, do not disdain to learn from me, the least. For it is written: "But if a revelation is made to the last, let the first be silent ".

"Whence then, he says, is one hard, and another easily moved to compunction?" Listen. From choice, one good, the other evil; and from thoughts, one wicked, the other of that sort; and from actions, one contrary, the other God-loving. And if you please, examine and you will find all those from the beginning of time through these three things alone, that many from good became wicked and from wicked, good. For whence—that I may enumerate them from the beginning—did Lucifer fall? Was it not by choice and by assenting to a wicked thought? Whence did Cain become a fratricide? Was it not by wicked choice, preferring himself to the Creator, and by following wicked thoughts, that he was given over to envy and committed the murder? And whence did Saul seek to seize and kill David, whom he had previously honored as himself and loved exceedingly as a benefactor? (62) from nature or from wicked choice? It is evident that it was from wicked choice; for no one was ever wicked by nature, since God is not a maker of wicked works, but of exceedingly good ones, being indeed very good, and this not by position and choice, but by nature and in truth. Besides these, whence did the one thief, who was crucified with the Lord Jesus Christ, say: "If you are the Son of God, save yourself and us," while the other retorted to him: "Do you not even fear God? For we are receiving justly, for we have received what is worthy of what we have done, but this man has done nothing wrong"? Whence, tell me, did the one utter these things, and the other those? And the one was justified, but the other was condemned? Was it not from choice, each one, and from thoughts, the one good, the other wicked? For from these things, the one having acquired unbelief, the other faith, said: "Remember me, Lord, in your kingdom".

20

κλαῦσαι μόνον, τοῦ ῥήματος κατεγέλασαν; ". Πάντως γάρ εἰ μή καθ᾿ ἑκάστην ἡμέραν καί νύκτα ἔργον ἔχει τό κλαίειν τις ἐνώπιον Χριστοῦ τοῦ Θεοῦ, οὐδέ ὅτε τῶν θείων μυστηρίων μεταλαβεῖν βουληθῇ, κἄν ὁπωσοῦν πενθῆσαι ἤ κλαῦσαι ἰσχύσει κατά Θεόν καί δακρύων κατενεγκεῖν σταλαγμούς· πῶς γάρ, ἐάν μή κατ᾿ οἰκονομίαν τινά ἄρρητον ἤ σύμβασιν ἐξ αἰτίας τινός σπανίως ἐπέλθῃ τινί; ὅ οὐδέ θαυμαστόν μοι δοκεῖ, ὅπου γε πολλοί καί ἐν αὐτῇ τῇ ἐξόδῳ τῆς ψυχῆς αὐτῶν ἔκλαυσαν ὁμοῦ καί ἐδάκρυσαν (οἶμαι δέ οὐ πολλοί, ἀλλά λίαν ὀλίγοι καί εὐαρίθμητοι). Εἰ δέ καί τοῦτο ἀδύνατον πάντῃ λογίζονται, τό μετά δακρύων καθ᾿ ἑκάστην μετέχειν τῶν φρικτῶν μυστηρίων, φεῦ τῆς ἀγνοίας αὐτῶν, βαβαί τῆς ἀναλγησίας, οἴμοι τῆς ἀνοίας τῶν ταῦτα λεγόντων καί ἀμελείας καί τῆς πωρώσεως. Εἰ γάρ ἑαυτούς ἔκρινον, οὐκ ἄν ὑπό τῶν ἰδίων λόγων ἐκρίνοντο· εἰ μετανοίας ἐπεμελοῦντο, οὐκ ἄν ἀδύνατον εἶναί ποτε τοῦτο ἀπηρεύξαντο· εἰ πρᾶξιν μετήρχοντο ἔγκαρπον, οὐκ ἄν ἄγευστοι τοῦ τοιούτου καλοῦ τῆς τοιαύτης δωρεᾶς τοῦ Θεοῦ ὅλως ἐτύγχανον· εἰ φόβον Θεοῦ ἐν καρδίᾳ ἐκτήσαντο, οὐ μόνον ἐν τῷ καιρῷ τῆς μεταλήψεως τῶν θείων μυστηρίων δυνατόν εἶναι τό πενθεῖν καί κλαίειν διεμαρτύραντο, ἀλλά καί ἐν πάσῃ ὥρᾳ εἰ οἷόν τε.

∆ιό καί τήν ὑμετέραν ἀγάπην περί τούτου πληροφορῆσαι βουλόμενος, ὡς πρός ἐκείνους αὐτούς τούς οὕτως εἰπόντας τόν λόγον ποιούμενος, διερωτῆσαι προῄρημαι· (61) "Εἴπατέ μοι, ὦ βέλτιστοι ἀδελφοί, διά τί τοῦτο ἀδύνατον; ""Ἐπειδή, φησίν, οἱ μέν εὐχερῶς καί ἐξ ἑτοίμου πρός κατάνυξιν ἔχουσιν, οἱ δέ σκληροκάρδιοί τινες καί λιθοκάρδιοι ὄντες, οὐδέ τυπτόμενοι κατανύσσονται. Οἱ οὖν οὕτως ἔχοντες, πῶς κλαίειν καί πενθεῖν δύνανται καί μετά δακρύων ἀεί κοινωνεῖν; Ἀλλά καί οἱ ἱερεῖς αὐτοί τήν θείαν καί ἀναίμακτον λειτουργίαν ἐπιτελοῦντες, πῶς δύνανται κλαίειν;""Αὐτό οὖν τοῦτο τό εἶναι σκληρούς, ὥς φατε, καί πρός κατάνυξιν δυσκινήτους, πόθεν αὐτοῖς, εἴπατε εἰ ἐπίστασθε, προσεγένετο; Εἰ δ᾿ ἀγνοεῖτε, μικρόν τι τοῦ ὕψους ὑμῶν ἀνεπαισχύντες ὑφέντες καί τήν ἀκοήν εὐμενῶς ὑποκλίναντες, μή ἀπαξιώσητε μαθεῖν ἐξ ἐμοῦ τοῦ ἐσχάτου. Γέγραπται γάρ· "Ἐάν δέ τῷ ἐσχάτῳ ἀποκαλυφθῇ, ὁ πρῶτος σιγάτω ".

"Πόθεν οὖν, φησίν, ὁ μέν σκληρός, ὁ δέ εὐκατάνυκτος;" Ἄκουσον. Ἐκ προαιρέσεως ὁ μέν ἀγαθῆς, ὁ δέ φαύλης· καί ἐξ ἐννοιῶν ὁ μέν πονηρῶν, ὁ δέ τοιούτων· καί ἐκ πράξεων ὁ μέν ἐναντίων, ὁ δέ φιλοθέων. Καί εἰ δοκεῖ, σκόπησον καί εὑρήσεις ἅπαντας τούς ἐξ αἰῶνος διά μόνων τῶν τριῶν τούτων, ὅτι πολλοί ἐξ ἀγαθῶν ἐγένοντο πονηροί καί ἐκ πονηρῶν ἀγαθοί. Πόθεν γάρ ἵνα ἄνωθεν αὐτούς ἐπαριθμήσωμαι , ὁ Ἑωσφόρος ἐξέπεσεν; οὐχί προαιρέσει καί λογισμῷ συγκαταθέμενος πονηρῷ; Πόθεν ὁ Κάϊν ἀδελφοκτόνος ἐγένετο; οὐχί τῇ πονηρᾷ προαιρέσει ἑαυτόν τοῦ Ποιητοῦ προτιμήσας καί λογισμοῖς πονηροῖς ἐξακολουθήσας, τῷ φθόνῳ ἔκδοτος γέγονε καί τόν φόνον εἰργάσατο; Πόθεν δέ ὁ Σαούλ ἐζήτει κρατῆσαι καί ἀποκτεῖναι τόν ∆αυίδ, ὅν ὡς ἑαυτόν ἐτίμα τό πρότερον καί ὑπερηγάπα ὡς εὐεργέτην; (62) ἐκ φύσεως ἤ ἐκ πονηρᾶς προαιρέσεως; εὔδηλον ὅτι ἐκ πονηρᾶς προαιρέσεως· ἐκ φύσεως γάρ οὐδείς ἐγένετο πονηρός, ἐπειδή οὐδέ πονηρῶν ἔργων ποιητής ὁ Θεός, ἀλλά λίαν καλῶν, μάλα δή ἀγαθός ὤν καί τοῦτο οὐ θέσει καί προαιρέσει, ἀλλά φύσσει καί ἀληθείᾳ. Πρός τούτοις πόθεν ὁ μέν εἷς ληστής, ὁ συσταυρωθείς τῷ ∆εσπότῃ Ἰησοῦ Χριστῷ, ἔλεγεν· "Εἰ Υἱός εἶ τοῦ Θεοῦ, σῶσον σεαυτόν καί ἡμᾶς", ὁ δέ ἕτερος αὐτῷ ἀνθυπέφερεν· "Οὐδέ φοβῇ σύ τόν Θεόν; ὅτι ἡμεῖς μέν δικαίως, ἄξια γάρ ὧν ἐπράξαμεν ἀπελάβομεν, οὗτος δέ οὐδέν ἄτοπον ἔπραξε"; Πόθεν, εἰπέ μοι, ὁ μέν ταῦτα, ὁ δέ ἐκεῖνα ἐφθέγξατο; καί ὁ μέν ἐδικαιώθη, ὁ δέ κατεκρίθη; Οὐχί ἐκ προαιρέσεως ἕκαστος καί λογισμῶν ὁ μέν ἀγαθῶν, ὁ δέ πονηρῶν; Ἐκ τούτων γάρ καί ὁ μέν ἀπιστίαν, ὁ δέ πίστιν κτησάμενος ἔλεγε· "Μνήσθητί μου, Κύριε, ἐν τῇ βασιλείᾳ σου".