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bearing the bath of remission, the calling back of the divine birth, that is, the tears of repentance. This tear, therefore, beloved of God and purifying, which gives wings to prayer according to the words of the fathers, which illumines the noetic eyes when it is joined with prayer, (σελ. 386) which preserves the grace from the divine bath when it is present, according to Gregory the Theologian, but calls it back when it is absent, and for this reason being and being called by him another bath of holy regeneration and a divine baptism, more laborious, indeed, but in no way inferior to the first, but rather even greater, as one of the fathers clearly declared, saying, "the fount of tears after baptism has become greater than baptism"; such a tear, therefore, which purifies and snatches one away from earthly things and bears one up and unites one to the grace of divine birth and through it deifies the one who has it, is this, then, not a common activity of both the body and of the passionate part of the soul?

How then shall we accept him who says that for the soul to love the common activities of its passionate part and of the body, this is what fills it with darkness and prepares it to incline downwards? For all the common works of both soul and body, the more intense the perception of themselves they provide to the soul, the more they blind it; so that when such movements have occurred, as many as are common to soul and body, shall we consider that they have happened to our harm, he says, and to the detriment of the mind's activity towards what is above? Is it not the opposite of what has been taught to us by the saints, or rather by the Holy Spirit, that he is shown to be thinking and teaching through these words? For some say that there is a certain common activity of body and soul, truly a seemly and divine gift of God, which is a source for the soul of divine illumination, freeing it from evil passions and introducing in their place the entire sacred choir of the virtues (for he who wishes, it is said, to get rid of vices, gets rid of them with weeping, and he who wishes to acquire virtues, acquires them with weeping), some, then, say that there are common activities of soul and body that are so (σελ. 388) beneficial to the soul, but he says that there is none. "For all," he says, "prepare the soul to incline downwards, and all the movements that occur, as many as are common to soul and body, occur for evil and to the detriment of the soul." For this will not excuse him from the charge, that he did not say this activity in particular was harmful, but because he also classed this one with the evil ones he will be justly liable, and especially because he has attempted to steal the assent of his hearers by such a device, since God says through the prophet this is the transgression of the condemned priests among the Jews, that "they did not distinguish the holy from the profane." And this man, therefore, along with many other good common activities of soul and body, also did not distinguish blessed mourning from profane activities.

"But I," he says, "do not consider this mourning dispassionate and blessed; for how could that be dispassionate which is performed by the activity of the passionate part of the soul? How could he be dispassionate who has this passionate part active, but has not completely effected its mortification as a state?". But we have been taught, O philosopher, that dispassion is not this, the mortification of the passionate part, but its redirection from worse things to better, and its activity as a state toward divine things, having wholly turned away from evil things and turned toward good things, and he is dispassionate for us, who has gotten rid of evil habits and become rich in good ones, he who is "so qualified by the virtues as the passionate are by pleasures that are not good," who has thus subjected the irascible and the concupiscible, which together constitute the passionate part of the soul, to the gnostic, critical, and reasoning part of the soul, as the passionate subject the reasoning part to the passionate; for it is the misuse of the soul's powers that engenders the abominations of the passions,

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λουτῆρα τῆς ἀφέσεως, τήν ἐπανάκλησιν τῆς θεογενεσίας, δηλαδή τά τῆς μετανοίας δάκρυα, φέροντα. Τό τοίνυν θεοφιλές τοῦτο καί καθάρσιον δάκρυον, τό τήν προσευχήν πτεροῦν κατά τούς τῶν πατέρων λόγους, τό τούς νοερούς ὀφθαλμούς φωτίζον, ὅταν συνημμένον ᾖ τῇ προσευχῇ, (σελ. 386) τό παροῦσαν μέν τήν ἐκ θείου λουτροῦ χάριν συντηροῦν, κατά τόν θεολόγον Γρηγόριον, ἀπογενομένην δέ ἀνακαλούμενον καί διά τοῦτο λουτρόν ἕτερον παλιγγενεσίας ἱερᾶς καί βάπτισμα θεῖον ὄν καί παρ᾿ αὐτοῦ καλούμενον, ἐπιπονώτερον μέν, ἀλλά κατ᾿ οὐδέν ἧττον τοῦ προτέρου, μᾶλλον δέ καί μεῖζον, καθάπερ τις τῶν πατέρων ἀπεφήνατο σαφῶς, «μεῖζον» λέγων «τοῦ βαπτίσματος μετά τό βάπτισμα ἡ τῶν δακρύων καθέστηκε πηγή»˙ τό τοιοῦτο τοίνυν δάκρυον, τό καθαῖρον καί ἀφαρπάζον τῶν γηΐνων καί ἀναφέρον καί συνάπτον τῇ τῆς θεογενεσίας χάριτι καί δι᾿ αὐτῆς τόν ἔχοντα θεοῦν, τοῦτο τοίνυν ἆρ᾿ οὐκ ἐνέργεια κοινή τοῦ τε σώματος καί τοῦ παθητικοῦ μέρους τῆς ψυχῆς;

Πῶς οὖν δεξόμεθα τόν λέγοντα ὅτι τό τήν ψυχήν ἀγαπᾶν τάς κοινάς ἐνεργείας τοῦ παθητικοῦ αὐτῆς καί τοῦ σώματος, τοῦτό ἐστι τό σκότους ἐμπιπλῶν αὐτήν καί κάτω νεύειν παρασκευάζον; Τά γάρ κοινά πάντα ψυχῆς τε καί σώματος ἔργα, ὅσο ἄν σφοδροτέραν τήν ἑαυτῶν ἀντίληψιν παρέχηται τῇ ψυχῇ, τοσοῦτον αὐτήν ἐκτυφλοῖ˙ ὥστε καί γενομένας τάς τοιαύτας κινήσεις, ὅσαι κοιναί εἰσι ψυχῆς καί σώματος, πρός κακοῦ, φησί, γεγενῆσθαι ἡμῖν νομιοῦμεν καί ἐπί βλάβῃ τῆς πρός τό ἄναντες τοῦ νοῦ ἐνεργείας; Ἆρ᾿ οὐ τἀναντία τοῖς ὑπό τῶν ἁγίων, μᾶλλον δέ τοῦ ἁγίου Πνεύματος, ἡμῖν δεδιδαγμένοις καί φρονῶν καί διδάσκων διά τούτων δείκνυται τῶν λόγων; Οἱ μέν γάρ φασιν ὡς ἔστι τις κοινή σώματος καί ψυχῆς ἐνέργεια, δωρεά Θεοῦ ὄντως ἀγαθοπρεπής καί θεία, ἤ πρόξενός ἐστι τῇ ψυχῇ τοῦ θείου φωτισμοῦ, ἀπαλλάττουσα τῶν πονηρῶν παθῶν καί ἀντεισάγουσα τόν ἱερόν ἅπαντα τῶν ἀρετῶν χορόν (ὁ γάρ βουλόμενος, φησίν, ἀποκτήσασθαι κακίας κλαυθμῷ ἀποκτᾶται αὐτάς καί ὁ βουλόμενος κτήσασθαι ἀρετάς κλαυθμῷ κτᾶται αὐτάς), οἱ μέν οὖν φασιν ὡς εἰσίν ἐνέργειαι κοιναί ψυχῆς καί σώματος ἐπί (σελ. 388) τοσοῦτο λυσιτελοῦσαι τῇ ψυχῇ, ὁ δέ φησιν, ὡς οὐδεμία ἐστίν. «Πᾶσαι» γάρ, φησί, «κάτω νεύειν τήν ψυχήν παρασκευάζουσι, καί πᾶσαι αἱ γινόμεναι κινήσεις, ὅσαι κοιναί εἰσι ψυχῆς καί σώματος πρός κακοῦ γίνονται καί ἐπί βλάβῃ τῆς ψυχῆς». Οὐ γάρ τοῦτο τῆς αἰτίας τοῦτον ἐξαιρήσεται, ὅτι μή ταύτην ἰδίως ἐπιβλαβῆ τήν ἐνέργειαν εἶπεν, ἀλλ᾿ ὅτι ταῖς πονηραῖς συνέταξε καί ταύτην ὑπαίτιος δικαίως ἔσται καί μάλισθ᾿ ὅτι τήν τῶν ἀκροωμένων συγκατάθεσιν κλέψαι διά τῆς τοιαύτης μηχανῆς ἐπικεχείρηκεν, ἐπειδή τοῦτό φησιν ὁ Θεός διά τοῦ προφήτου τό ἀνόμημα τῶν κατακρίτων ἐν Ἰουδαίοις ἱερέων, ὅτι «τά ἅγια τῶν βεβήλων οὐ διέστελλον». Καί οὗτος τοίνυν μετά καί πολλῶν ἄλλων κοινῶν ψυχῆς καί σώματος ἀγαθῶν ἐνεργειῶν καί τό μακάριον πένθος τῶν βεβήλων οὐ διέστελεν ἐνεργημάτων.

«Ἀλλ᾿ ἐγώ», φησίν, «οὐ τοῦτο τό πένθος ἡγοῦμαι ἀπαθές καί μακάριον˙ πῶς γάρ ἄν εἴη ἀπαθές ὅ τῇ ἐνεργείᾳ τοῦ τῆς ψυχῆς παθητικοῦ τελεῖται; Πῶς δ᾿ ἄν εἴη ἀπαθής ὁ τό παθητικόν τοῦτ᾿ ἔχων ἐνεργόν, ἀλλά μή καθ᾿ ἕξιν νέκρωσιν αὐτοῦ τελέως ἐξεργασάμενος;». Ἀλλ᾿ ἡμεῖς οὐ τοῦτ᾿ εἶναι ἀπάθειαν ἐδιδάχθημεν, ὦ φιλόσοφε, τήν τοῦ παθητικοῦ νέκρωσιν, ἀλλά τήν ἀπό τῶν χειρόνων ἐπί τά κρείττω μετάθεσιν αὐτοῦ καί τήν ἐπί τά θεῖα καθ᾿ ἕξιν ἐνέργειαν, ὁλικῶς ἀπεστραμμένου τά πονηρά καί ἐπεστραμμένου πρός τά καλά, καί οὗτος ἡμῖν ἀπαθής, ὁ τάς πονηράς ἕξεις ἀποκτησάμενος καί ἐν ταῖς ἀγαθαῖς πλουτήσας, ὀ «οὕτω ποιωθείς ταῖς ἀρεταῖς ὡς οἱ ἐμπαθεῖς ταῖς μή καλαῖς ἡδοναῖς», ὁ οὕτως ὑποτάξας τό θυμικόν τε καί ἐπιθυμητικόν, ἅ συναμφότερά ἐστι τό τῆς ψυχῆς παθητικόν, τῷ γνωστικῷ καί κριτικῷ καί λογιζομένῳ τῆς ψυχῆς, ὡς οἱ ἐμπαθεῖς τῷ παθητικῷ τό λογιζόμενον˙ παράχρησις γάρ ἐστι τῶν δυνάμεων τῆς ψυχῆς ἡ τά τῶν παθῶν ἀποτρόπαια φύουσα,