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So let his soul also be spoken of. "You brought up my soul from Hades." 4 You saved me from those who go down into the pit. Those who go down into the pit were also spoken of during the day, because they have fallen from above; for the pits are not springs; they do not have water supplied from anywhere. And Hades is for this reason continually called a pit in the scriptures, because the fallen souls fall there. 133 "You saved me from those who go down into the pit." For even if I went down into Hades, yet I was not held fast in the pit like falling waters, but I was saved, wherefore it has not been my lot to be harmed, which is the lot of some of those who fall into Hades. 5 Sing psalms to the Lord, you his holy ones. Then singing psalms and praising, because he was taken up, he wishes those also to follow in the hymn, whom he brought up from Hades, now proven to be his holy ones; for those around Abraham and the other saints were there. And other souls were also there, but some were shown to be the souls of holy ones, and others were not; for we do not say that the savior brought up all, but those souls who were expecting him there also. They said therefore regarding this: "Are you the one who is to come, or should we expect another"? That man knew he was about to die; for being in the prison he sent this message, that "3Are you coming there yourself or are you sending another"3? not because he doubted, but he wished to minister there, having learned from him, having been commanded by him. He writes to the holy ones: The achievement is on our behalf, or common to us and to you. Therefore, just as I sing a psalm of an ode, you also sing psalms; accompany with instruments our ode, which I offer up on your behalf, saying: "I will exalt you, O Lord." 5 And give thanks at the remembrance of his holiness. Confession here is not called the declaration of sins; for this too is called confession, as when it says: "Confess your sins to one another." For the most part, therefore, in scripture, confession by this word signifies thanksgiving; "We will give thanks to you, O God, we will give thanks to you." The remembrance of doctrines is stirred up here, it says "of his holiness." The remembrances of discipleship not now for the first time. If one is sanctified, having partaken of the holy one he has received holiness. And it happened thus, that he might be holy not by essence, but by choice, having received the holy, the good, for his need. Recall, therefore, giving thanks and singing psalms, that holiness is proper to you; for that which you were made, take it up; you were made to be holy, not to be profane; but you were made in filthiness and profanity. Recall your holiness, and so wish to become. 6 For there is anger in his wrath and life in his will. For this reason I urge you to sing psalms, having become holy, and to give thanks at the remembrance of his holiness, "for there is anger in his wrath," so that you may not fall into anger and wrath; for with me having achieved such great things, if you remain in the same state as before my coming, and in the things for which I have come, anger will follow, because even after so many helps and after so many benefits and exhortations you remain in the same state. And just as there is anger in his wrath, so also there is "life in his will." He who follows his will and does it, having asked to know it from him— at least one sends up a prayer saying: "Teach me to do your will." 134 By saying with a causal particle: "for you are my God," he shows that the will of God alone is life. But our will must also concur, so that he may not say: "How often I wanted to, and you were not willing." "Life," therefore, "is in your will." He can also here call the divine Word will. In him all things were made, all things through him have come into being. In the will, therefore, of him who brought you into existence, life was laid. 6 In the evening weeping will take up its lodging, and in the morning, joy. The evening is the end of the day and the beginning of the night, as again the morning is the end of the night and the beginning of the day. But things that cannot coexist were often said to be

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οὕτω ῥηθείη καὶ ψυχὴ αὐτοῦ. "ἀνήγαγες ἐξ ᾅδου τὴν ψυχήν μου". 4 ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον. οἱ καταβαίνοντες εἰς λάκκον καὶ τῆς ἡμέρας ἐλέχθησαν, ὅτι οἱ ἄνωθέν εἰσιν πεπτωκότες· οὐ γὰρ πηγαί εἰσιν οἱ λάκκοι· οὐκ ἔχουσιν ὕδωρ χορηγούμενόν ποθεν. καὶ ὁ ᾅδης δὲ διὰ τοῦτο συνεχῶς ἐν ταῖς γραφαῖς λάκκος ὀνομάζεται, ὅτι αἱ καταπεσοῦσαι ψυχαὶ ἐκεῖ πίπτουσιν. 133 "ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον". εἰ γὰρ καὶ κατέβην εἰς ᾅδ̣ου, ἀλλ' οὐ κατεσχέθην ἐν τῷ λάκκῳ ὡς τὰ πίπτοντα ὕδατα, ἀλλ' ἐσώθην, διὸ βλαβῆναι οὐχ ὑπῆρκταί μοι, ἃ ὑπάρχει τισὶν τῶν πιπτόντων εἰς τὸν ᾅδην. 5 ψάλατε τῷ κυρίῳ, οἱ ὅσιοι αὐτοῦ. λοιπὸν ψάλλων καὶ αἰνῶν, ὅτι ὑπελήφθη, βούλεται ἐπέπεσθαι τῷ ὕμνῳ κἀκείνους, οὓς ἀνήγαγεν ἐξ ᾅδου ὁσίους λοιπὸν αὐτοῦ ἀποδεδειγμένους· καὶ γὰρ οἱ ἀμφὶ τὸν Ἀβραὰμ καὶ οἱ ἄλλοι ἅγιοι ἐκεῖ ἦσαν. ἐκεῖ δὲ ἦσαν καὶ αἱ ἄλλαι ψυχαί, ἀλλ' αἱ μὲν ἀπεδείχθησαν ὁσίων ψυχαί, αἱ δὲ οὐχί· οὐδὲ γὰρ πάσας ἀνηγιοχέναι λέγομεν τὸν σωτῆρα, ἀλλὰ τὰς ψυχὰς ἐκείνας τὰς προσδοκώσας αὐτὸν κἀκεῖ. ἔλεγον οὖν εἰς τό· "σὺ εἶ ὁ ἐρχόμενος, ἠ`̣ ἕτερον προςδοκῶμεν"; ᾔδει ὁ ἀνὴρ ἐκεῖνος μέλλων ἀποθνῄσκειν· ἐν τῷ δεσμωτηρίῳ γὰρ ὢν τα̣υ´̣την ἔπε̣μ̣ψε τὴν φωνήν, ὅτι "3σὺ ἔρχῃ διὰ σεαυτοῦ ἐκεῖ ἢ ἕτερον πέμπεις"3; οὐχ ὅτι ἀμφέβαλλεν, ἀλλὰ ἤθελεν διακονῆσαι ἐκεῖ παρ' αὐ τοῦ μαθών, προσταχθεὶς παρ' αὐτοῦ. γράφει ὁσίοις· τὸ κατόρθωμα ὑπὲρ ἡμω῀̣ν ἐστιν ἢ κοινὸν ἡμῶν καὶ ὑμῶν. ὥσπερ οὖν ἐγὼ ψαλμὸν ᾠδῆς ᾄδω, ψάλατε καὶ ὑμεῖς· συνεπικρούετε τοῖς ὀργάνοις τῇ ᾠδῇ τῇ ἡμετέρᾳ, ἣν ὑπὲρ ὑμῶν ἀναπέμπω λέγων· "ὑψώσω σε, κύριε". 5 καὶ ἐξομολογεῖσθε τῇν μνήμῃν τῆς ἁγιωσύνης αὐτοῦ. ἐξομολόγησις ἐνταῦθα οὐχ ἡ ἐξαγόρευσις ἐπὶ ἁμαρτήμασιν λέγεται· λέγεται μὲν γὰρ καὶ αὕτη ἐξομολόγησις, ὡς ἐὰν λέγῃ· "ἐξομολογεῖσθε ἀλλήλοις τὰς ἁμαρτίας ὑμῶν". ὡς ἐπὶ τὸ πλεῖστον οὖν ἐν τῇ γραφῇ ἡ ἐξομολόγησις διὰ τῆς λέξεως σημαίνεται ἡ εὐχαριστία· "ἐξομολογησώμεθά σοι, ὁ θεός, ἐξομολογησώμεθά σοι". δογμάτων ὧδε κινεῖται ἡ μνήμη, λέγει "τῆς ἁγιωσύνης αὐτοῦ". αἱ μαθητικαὶ ἀναμνήσεις οὐ νῦν πρότερον. ἐάν τις ἁγιασθῇ, μετασχὼν τοῦ ἁγίου ἔσχεν ἁγιωσύνην. οὕτω δὲ γέγονεν, ἵνα ᾖν ἅγιος οὐ κατ' οὐσίαν, ἀλλὰ προαιρέσει, ἐν προχρείᾳ λαβὼν τὸ ἅγιον, τὸ ἀγαθόν. ἀναπολήσατε οὖν ἐξομολογούμενοι καὶ ψάλλοντες, ὅτι οἰκεία ἐστὶν ὑμῖν ἡ ἁγιότης· ἐφ' ᾧ γεγόνατε, ἀναλάβετε· γεγόνατε, ἵνα ἅγιοι ἦτε, οὐχ ἵνα βέβηλοι· γεγόνατε δὲ ἐν ῥυπαρίᾳ καὶ βεβηλότητι. ἀναπολήσατε τὴν ἁγιότητα ὑμῶν, καὶ οὕτω θελήσατε γενέσθαι. 6 ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ καὶ ζωὴ ἐν τῷ θελήματι αὐτοῦ. διὰ τοῦτο προτρέπομαι ὑμᾶς εἰς τὸ ψᾶλαι ὁσίους γεγενημένους καὶ ἐξομολογήσασθαι τῇ μνήμῃ τῆς ἁγιωσύνης αὐτοῦ, "ὅτι ὀργὴ ἐν τῷ θυμῷ αὐτοῦ" ἐστιν, ἵνα μὴ ὀργῇ καὶ θυμῷ περιπέσητε· ἐμοῦ γὰρ τὰ τηλικαῦτα κατορθώσαντος ἐὰν ἐν τοῖς αὐτοῖς μένητε οἷς πρὸ τῆς ἐμῆς ἐπιδημίας, καὶ ἐν τοῖς δι' ἃ ἐλήλυθα, διαδέξεται ὀργή, ὅτι καὶ μετὰ τοσαῦτα βοηθήματα καὶ μετὰ τοσαύτας ὠφελίας καὶ προτροπὰς ἐν τοῖς αὐτοῖς μένετε. γίνεται δὲ ὥσπερ ὀργὴ ἐν τῷ θυμῷ, οὕτω καὶ "ζωὴ ἐν τῷ θελήματι αὐτοῦ". ὁ τῷ θελήματι αὐτοῦ ἑπόμενος καὶ ἐργαζόμενος αὐτό, αἰτησάμενος γνῶναι αὐτὸ παρ' αὐτοῦ- εὐχὴν γοῦν τις ἀναπέμπει λέγων· "δίδαξόν με τοῦ ποιεῖν τὸ θέλημά 134 σου". διὰ τοῦ εἰπεῖν μετ' αἰτιολογικοῦ· "ὅτι ὁ θεός μου εἶ σύ", δείκν̣υσιν, ὅτι τὸ τοῦ θεοῦ θέλημα μόνου ζωή ἐστιν. συνδραμεῖν δὲ δεῖ καὶ τὸ ἡμέτερον θέλημα, ἵνα μὴ εἴπῃ· "ποσάκις ἠθέλησα, καὶ οὐκ ἠθελήσατε". "ζωὴ" οὖν "ἐν τῷ θελήματί" σού ἐστιν. δύναται καὶ τὸν θεὸν λόγον ἐνταῦθα θέλημα λέγειν. ἐν αὐτῷ δὲ τὰ ὅλα γέγονεν, πάντα δι' αὐτοῦ εἰς οὐσίαν ἐλήλυθεν. ἐν τῷ θελήματ̣ι οὖν τοῦ εἰς ὕπαρξιν ὑμᾶς ἀγαγόντος ἡ ζωὴ ἔκειτο. 6 τὸ ἑσπέρας αὐλισθήσεται κλαυθμὸς καὶ εἰς τὸ πρωὶ ἀγαλλίασις. τὸ ἑσπέρας τέλος ἐστὶν ἡμέρας καὶ ἀρχὴ νυκτός, ὡς αὖ τὸ πρωὶ πέρας ἐστὶν νυκτὸς καὶ ἀρχὴ ἡμέρας. ἀσυνύπαρκτα δὲ πολλάκις ἐλέχθησαν εἶναι τὰ