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from writing back to your honor, so that we almost deviated from the import of what had been written. But the reason was the lack of a faithful letter-carrier. But now, since out of necessity we have sent the steward of our monastery to those parts, we are reasonably making up for what was lacking, saying this first, that we are not able to medicate a grieving soul worn out by many sufferings. Nevertheless, one must try to find the cure from the divinely inspired oracles. What then says the greatest steward of these things? Rejoice always, pray without ceasing, in everything give thanks. If therefore it has been ordained for us to rejoice and give thanks and pray at every time and in every matter and without ceasing, then no time will pass, not even an instant, in which the true Christian is not encompassed by rejoicing and giving thanks. Therefore, then, present circumstances are not grievous, whatever they may be, having the excess of misfortune. And these things have been said by me not as if to your good soul, which is ignorant, but as a reminder, since a weary soul is sometimes weak toward the high level of contemplation. My second point is that, even if those in power have stripped you of many of your possessions, yet in no way were they able to deprive you of your more precious possession. Do you not see and give thanks for the kind of knowledge God has treasured up for you, for so great a tongue, from which, as from the inmost treasures of the heart, it brings forth its speeches and thoughts most freely? This is most excellent and more valuable than all money and more substantial than any substance; which, if someone possesses it, he is more preferable to one who has sense than the excessively wealthy, even if he is clad only in rags. And this has been shown by the whole choir of the just, and among secular personages by that Odysseus, who was seen naked by the princess after his shipwreck. But I must turn my discourse to your question. And although you know from yourself what is right, you are fond of asking to be taught by us who are unlearned. For you say that "4on the one hand my reasoning urges me to prayer, but on the other it hinders me"5, since God knows what we want to ask, so that from this prayer would be superfluous. In addition to this, since you are a sinner, prayer is of no benefit, and simply whatever else the letter indicated; for it was not available for me to have in my hands. What then is there to say to these things? That the thought has an implication of chance and fate and, to put it simply, an abolition of free will, but surely we ought not to rely on this opinion, being sensible and enriched with the knowledge of God; but concerning the second problem, be persuaded that God hears even sinners who use excellent repentance (for how, since He rejoices in their repentance according to the sacred oracles, could He not also hear their supplication?), and concerning the preceding problem one must answer thus, that divine foreknowledge does not abolish free will; for we do not do what we do because he foreknows it, but he foreknows what we will do, and in this is confirmed both the principle of foreknowledge and the principle of free will. For in things not in our power, the determination of God is antecedent with respect to time and place and manner, but in things in our power, in which there is free will, the foreknowledge of God is as it were consequent with respect to both virtue and vice. so that we must both love and pray for the better things, in order that from this we may have God following along with us, and not the contrary; for from the contrary he will follow us, here punishing and chastising, and there crowning and granting to us the kingdom of heaven. 528 {1To John the Grammarian}1 When I came to speak of the venerable icons (and our Plato was present, conversing with me), he said that your learning, having long ago received my letter on the same subject, had been perplexed by it, as not being clearly stated dogmatically or as perhaps even misleading the hearer from the truth. But I, if the one who cast this were one of the common sort, I would not have turned my attention to it quickly, knowing that I would have to bear both the darts of envy and the rebukes of strangers; but since from a friend the

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τοῦ ἀντεπιστεῖλαι τῇ τιμιότητί σου, ὥστε μικροῦ δεῖν καὶ ἐκκεκροῦσθαι ἡμᾶς τῆς τῶν ἐπεσταλμένων δυνάμεως. ἀλλὰ τὸ αἴτιον, τοῦ μὴ παρεῖναι πιστὸν γραμματηφόρον. νῦν δέ, ἐπειδὴ ἐξ ἀναγκαίου ἀπεστείλαμεν τὸν οἰκονόμον τῆς καθ' ἡμᾶς μονῆς ἐν τοῖς αὐτόθι, εἰκότως τὸ ἐλλιπὲς ἀποπληροῦμεν, ἐκεῖνο πρῶτον λέγοντες, ὅτι οὐχ οἷοί ἐσμεν φαρμακεύειν ψυχὴν λυπουμένην καὶ πολλοῖς τετρυχωμένην πάθεσιν. ὅμως πειρατέον ἐκ τῶν θεοπνεύστων λογίων τὴν θεραπείαν ἐξευρίσκειν. Τί οὖν φησιν ὁ τούτων μέγιστος ταμίας; πάντοτε χαίρετε, ἀδιαλείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστεῖτε. εἰ οὖν ἐν παντὶ καιρῷ καὶ ἐν παντὶ πράγματι καὶ ἀδιαλείπτως τὸ χαίρειν καὶ εὐχαριστεῖν καὶ προσεύχεσθαι ἡμῖν διατέτακται, οὐκ ἂν ἐξοιχήσεται χρόνος, οὐδὲ ὁ ἀκαριαῖος, μὴ οὐχὶ περιοριζόμενος ἐν τῷ χαίρειν καὶ εὐχαριστεῖν τὸν ἀληθινὸν χριστιανόν. οὔκουν λοιπὸν θλιπτικὰ τὰ παρόντα, κἂν οἷά ποτ' ἂν εἶεν, τῆς δυσπραγίας ἔχοντα τὸ ὑπέρογκον. καὶ ταῦτα οὐχ ὡς ἀγνοούσῃ τῇ ἀγαθῇ σου ψυχῇ, ἀλλ' ὑπομνηστικῶς εἴρηταί μοι, ἐπειδὴ κάμνουσα ψυχὴ ἔσθ' ὅτε ἀτονεῖ πρὸς τὸ ἀνηγμένον τῆς θεωρίας. δεύτερος λόγος μοι ὅτι, εἰ καὶ πολλῶν τῶν ἐνόντων ἀπεγύμνωσάν σε οἱ ἐξουσιάζοντες, ἀλλ' οὐδαμῶς ἀποτερῆσαί σε τοῦ τιμιωτέρου κτήματος ἠδυνήθησαν. οὐχ ὁρᾷς καὶ εὐχαριστεῖς, οἵαν σοι γνῶσιν ὁ θεὸς ἐθησαύρισεν, πηλίκην γλῶσσαν, ἐξ ἧς ὡς ἐξ ἀδύτων θησαυρῶν τῆς καρδίας προφέρει τὰ ἀγορεύματα καὶ διανοήματα προὶξ ὅτι μάλιστα; τοῦτο προφερέστατον καὶ πάντων χρημάτων χρηματιστικώτερον καὶ πάσης οὐσίας ὑπερουσιώτερον· ὅ, εἴ τις κέκτηται, τῶν ἄγαν πολυουσίων αἱρετώτερός ἐστι τῷ νοῦν ἔχοντι, κἂν ῥακίοις μόνον ἀμπεχόμενος. καὶ τοῦτο δέδειχε σύμπας μὲν ὁ τῶν δικαίων χορός, ἐν δὲ τοῖς ἐξωτερικοῖς προσώποις ὁ Ὀδυσσεὺς ἐκεῖνος, ἐκ ναυαγίου γυμνὸς ὀφθεὶς τῇ βασιλίδι. Ἀλλ' ἐπὶ τὸ ἐρώτημά σου ἐπιστρεπτέον τὸν λόγον. καίτοι εἰδὼς ἀφ' ἑαυτοῦ τὸ εὖ ἔχον, φιλοπευστεῖς πρὸς ἡμῶν τῶν ἀμαθῶν ἐκδιδάσκεσθαι. φῆς γὰρ ὅτι "4πῇ μὲν ὁ λογισμὸς προτρέπεταί με εἰς προσευχήν, πῇ δὲ ἀνακόπτει"5, ὡς τοῦ θεοῦ εἰδότος ὅπερ βουλόμεθα αἰτεῖσθαι, ὡς ἐντεῦθεν παρέλκον ἂν τὸ προσεύχεσθαι. πρὸς τούτοις, ἐπεὶ ἁμαρτωλὸς εἶ, οὐδὲν ὀνίνησι τὸ προσεύχεσθαι, καὶ ἁπλῶς εἴ τι ἄλλο ἐδήλου τὸ γράμμα· οὐ γὰρ παρῆν μοι ἐπὶ χεῖρας ἔχειν. τί οὖν ἔστιν εἰπεῖν ἐν τούτοις; ὅτι τύχης καὶ εἱμαρμένης ἔμφασιν ἔχει ἡ διάνοια καί, τὸ ὅλον εἰπεῖν, τοῦ αὐτεξουσίου ἀναίρεσιν, οὐ μὲν οὖν ταύτῃ τῇ δόξῃ ἐπερείδεσθαι ἡμᾶς δεῖν, ἐχέφρονας ὄντας καὶ γνῶσιν θεοῦ πεπλουτισμένους· ἀλλὰ περὶ μὲν τοῦ δευτέρου προβλήματος πεπεῖσθαι ὅτι καὶ ἁμαρτωλῶν ἀκούει ὁ θεὸς μετανοίᾳ κεχρημένων ἀρίστῃ (πῶς γὰρ ἐφ' οἷς χαίρει μετανοοῦσι κατὰ τὰ ἱερὰ λόγια μὴ οὐχὶ καὶ εἰσακούειν τῆς τούτων δεήσεως;), περὶ δὲ τοῦ προηγουμένου προβλήματος οὕτως ἀπαντητέον, ὅτι ἡ θεία πρόγνωσις οὐκ ἀναιρεῖ τὸ αὐτεξούσιον· καὶ γὰρ οὐχ ὅτι προγινώσκει πράττομεν ἃ πράττομεν, ἀλλ' ὅ τι πράξομεν προγινώσκει, καὶ ἔρρωται ἐν τούτῳ καὶ ὁ τῆς προγνώσεως ὅρος καὶ ὁ τοῦ αὐτεξουσίου λόγος. ἐν μὲν γὰρ τοῖς οὐκ ἐφ' ἡμῖν προηγούμενός ἐστιν ὁ τοῦ θεοῦ ὅρος ἐπί τε χρόνου καὶ τόπου καὶ τρόπου, ἐπὶ δὲ τῶν ἐφ' ἡμῖν, ἐφ' οἷς τὸ αὐτεξούσιον, οἱονεὶ ἑπομένη ἐστὶν ἡ τοῦ θεοῦ πρόγνωσις ἐπί τε ἀρετῆς καὶ κακίας. ὥστε δεῖ ἡμᾶς καὶ ἐρᾶν καὶ εὔχεσθαι τὰ κρείττονα, ἵνα ἔχωμεν ἐντεῦθεν τὸν θεὸν ἐφεπόμενον ἡμῖν, ἀλλὰ μὴ τοὐναντίον· ἐξ ἐναντίου γὰρ ἕψεται ἡμῖν, ὧδε μὲν κολάζων καὶ τιμωρῶν, ἐκεῖ δὲ στεφανῶν καὶ ἀποδιδοὺς ἡμῖν βασιλείαν οὐρανῶν. 528 {1Ἰωάννῃ Γραμματικῷ}1 Ἐν λόγοις ἐληλυθότος μου τῶν σεπτῶν εἰκόνων (παρῆν δὲ συνδιαλεγόμενος Πλάτων ὁ ἡμέτερος) ἔφη δὴ πάλαι εἰληφυῖαν τὴν λογιότητά σου ἐπιστολὴν ἐμὴν περὶ τῆς αὐτῆς ὑποθέσεως ἠπορηκέναι, πῶς οὐκ εὐκρινῶς δογματισθεῖσαν ἢ τάχα που καὶ παρακομίζουσαν τοῦ ἀληθοῦς τὸν ἀκροατήν. ἐγὼ δέ, εἰ μὲν τῶν ὡς ἔτυχεν ἦν ὁ βαλών, οὐ ταχέως ἐπεστράφην ἄν, εἰδὼς καὶ φθόνου βολίδας καὶ ἀγνώτων ἐπιτιμήσεις ὑποίσειν· ἐπεὶ δὲ παρὰ φίλου ἡ