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84. The prayer of a righteous man has great power, being made effective whether by the righteous one who makes it, or by the one who asks the righteous one for it to be made. For, being made effective by the righteous one, it gives him boldness before the one who is able to grant the requests of the righteous; but by the one who asks the righteous one for it, it turns him from his former wickedness, changing his disposition toward virtue.

85. Since the Apostle said, "In this you rejoice, though now for a little while, if need be, you have been grieved by various trials," how can someone who is grieved in trials rejoice in that in which he is grieved?

86. The word of truth knows grief to be twofold: the one, invisibly, according to the soul; the other, visibly constituted according to sensation; and the one, encompassing the whole depth of the soul, which is tormented by the scourge of conscience; the other, circumscribing all sensation, which is constricted from its natural diffusion by the weight of painful things; and the one being the end of pleasure according to sensation; the other, of gladness according to the soul; or rather, the one, of volitional things according to sensation; the other, happening to be the conclusion of involuntary passions according to it.

87. Grief is, in my opinion, a disposition deprived of pleasures; and the deprivation of pleasures has become an inducement of pains; and pain is clearly a lack or retreat of a natural state; and a lack of a natural state is a passion of the power underlying the state according to nature. And the passion of the power underlying the state according to nature is the mode according to the misuse of the natural energy; and misuse of the mode according to energy has become the movement of the power toward that which is not naturally constituted and existing according to nature.

88. (1300) He says that pleasure according to sensation is the end of grief according to the soul; for from this is constituted the grief of the soul; just as, therefore, the end of pleasure according to the soul is grief according to the flesh; for the gladness of the soul becomes a chastisement [gu. illa 58, λύπη] of the flesh.

89. He speaks of grief as twofold: the one, concerning sensation, constituted by the deprivation of bodily pleasures; the other, concerning the mind, occurring through the deprivation of the goods of the soul. And he also speaks of temptations as twofold, the one, voluntary; the other, involuntary. And the voluntary ones are the fathers of bodily pleasure according to sensation, and the begetters of grief [ unus Reg. ὀδύνης] according to the soul; for only when it is committed does sin grieve [ed. ταπεινοῖ] the soul. But the involuntary ones, which are shown in pains contrary to the will, are the fathers of pleasure according to the soul, and the begetters of bodily grief according to sensation.

τέσσ. ἀνοικ. ΄. Just as the word, as I said, knows grief to be twofold, so also it understands the mode of temptations to be twofold: the one, according to the will; the other, contrary to the will; and the one, the creator of voluntary pleasures; the other, the inducer of involuntary pains. For the temptation according to the will clearly constitutes the voluntary pleasures according to choice. But the one contrary to the will manifestly inflicts the involuntary pains contrary to choice; and the one has become the cause of grief according to the soul, the other of grief according to sensation.

τέσσ. ἀνοικ. α΄. The temptation according to the will constitutes grief according to the soul; but it clearly creates pleasure according to sensation, and brings about grief of the flesh.

τέσσ. ἀνοικ. β΄. I think that our Lord and God, teaching his own disciples how they ought to pray, in order that they might pray to be delivered from the kind of temptation that is according to the will [male edita, τοῦ εἴδους ἀπέχευσθαι], says, "And lead us not into temptation"; that is, to pray not to be abandoned to experience the temptations that are pleasurable and volitional and voluntary; but the great James of the Lord

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πδ΄. Πολύ ἰσχύει τοῦ δικαίου ἡ δέησις, εἴτε ἐκ τοῦ ποιουμένου ταύτην δικαίου, εἴτε ἐκ τοῦ γίνεσθαι αὐτήν αἰτουμένου τόν δίκαιον, ἐνεργουμένη. Ὑπό μέν γάρ τοῦ δικαίου ἐνεργουμένη, δίδωσιν αὐτῷ παῤῥησίαν πρός τόν δοῦναι δυνάμενον τά τῶν δικαίων αἰτήματα· ὑπό δέ τοῦ ταύτην αἰτουμένου τόν δίκαιον, τῆς προτέρας αὐτόν μοχθηρίας ἀφίστησι, μεταβάλλουσα πρός ἀρετήν αὐτῷ τήν διάθεσιν.

πε΄. Τοῦ Ἀποστόλου εἰρηκότος, Ἐν ᾧ ἀγαλλιᾶσθε ὀλίγον ἄρτι, εἰ δέον ἐστί λυπηθέντας ὑμᾶς ἐν ποικίλοις πειρασμοῖς, πῶς τις λυπούμενος ἐν πειρασμοῖς δύναται ἀγαλλιᾶσθαι ἐν ᾧ λυπεῖται;

πστ΄. Τήν λύπην διττήν οἶδε τῆς ἀληθείας ὁ λόγος· τήν μέν, κατά ψυχήν ἀφανῶς· τήν δέ, κατ᾿ αἴσθησιν φανερῶς συνισταμένην· καί τήν μέν, ὅλον ψυχῆς τό βάθος περιλαμβάνουσαν, τῇ μάστιγι τῆς συνειδήσεως αἰκιζόμενον· τήν δέ, πᾶσαν τήν αἴσθησιν περιγράφουσαν, τῷ βάρει τῶν ἀλγεινῶν συστελλομένην τῆς φυσικῆς διαχύσεως· καί τήν μέν, τῆς κατ᾿ αἴσθησιν ἡδονῆς· τήν δέ, τῆς κατά ψυχήν εὐφροσύνης τέλος ὑπάρχουσαν· μᾶλλον δέ τήν μέν, τῶν κατ᾿ αἴσθησιν γνωμικῶν· τήν δέ, τῶν κατ᾿ αὐτήν συμπέρασμα παρά γνώμην παθῶν τυγχάνουσαν.

πζ΄. Λύπη ἐστί, κατ᾿ ἐμέ φάναι, διάθεσις ἡδονῶν ἐστερημένη· στέρησις δέ καθέστηκεν ἡδονῶν, πόνων ἐπαγωγή· πόνος δέ σαφῶς ἐστι, φυσικῆς ἕξεως ἔλλειψις ἤ ὑποχώρησις· ἔλλειψις δέ φυσικῆς ἐστιν ἕξεως, πάθος τῆς κατά φύσιν ὑποκειμένης τῇ ἕξει δυνάμεως. Τό δέ πάθος τῆς κατά φύσιν ὑποκειμένης τῇ ἕξει δυνάμεώς ἐστιν, ὁ κατά τήν παράχρησιν τῆς φυσικῆς ἐνεργείας τρόπος· παράχρησις δέ τοῦ κατ᾿ ἐνέργειαν τρόπου καθέστηκεν, ἡ πρό τό μή πεφυκός κατά φύσιν καί ὑφιστάμενον τῆς δυνάμεως κίνησις.

πη΄. (1300) Τήν κατά ψυχήν λύπης τέλος εἶναί φησι τῆς κατ᾿ αἴσθησιν ἡδονῆς· ἐκ γάρ ταύτης συνίσταται λύπη ψυχῆς· ὥσπερ οὖν καί τῆς κατά ψυχήν ἡδονῆς τέλος ἐστίν ἡ κατά σάρκα λύπη· ψυχῆς γάρ εὐφροσύνη σαρκός γίνεται κόλασις [gu. illa 58, λύπη].

πθ΄. ∆ιττήν τήν λύπην λέγει· τήν μέν, περί τήν αἴσθησιν, κατά στέρησιν τῶν σωματικῶν ἡδονῶν συνισταμένην· τήν δέ, περί νοῦν κατά στέρησιν τῶν τῆς ψυχῆς ἀγαθῶν γινομένην. ∆ιττούς δέ λέγει καί τούς πειρασμούς, τούς μέν, ἑκουσίους· τούς δέ, ἀκουσίους. Καί τούς μέν, ἑκουσίους, τῆς κατ᾿ αἴσθησιν σωματικῆς εἶναι πατέρας· τῆς δέ κατά ψυχήν λύπης [ unus Reg. ὀδύνης] εἶναι γεννήτορας· μόνη γάρ πραχθεῖσα λυπεῖ [ed. ταπεινοῖ] τήν ψυχήν ἡ ἁμαρτία· τούς δ᾿ ἀκουσίους, οἵτινες ἐν τοῖς παρά γνώμην δείκνυνται πόνοις, τῆς μέν κατά ψυχήν ἡδονῆς εἶναι πατέρας· τῆς δέ κατ᾿ αἴσθησιν σωματικῆς λύπης εἶναι γεννήτορας.

τέσσ. ἀνοικ. ΄. Ὥσπερ τήν λύπην διττήν, ὡς ἔφην, οἶδεν ὁ λόγος, οὕτω καί τῶν πειρασμῶν διττόν ἐπίσταται τόν τρόπον· τόν μέν, κατά γνώμην· τόν δέ, παρά γνώμην· καί τόν μέν, ἑκουσίων ἡδονῶν δημιουργόν, τόν δέ ἀκουσίων ὀδύνων ἐπακτικόν. Ὁ γάρ κατά γνώμην πειρασμός, τάς κατά προαίρεσιν ἑκουσίους σαφῶς συνίστησιν ἡδονάς. Ὁ δέ παρά γνώμην, προδήλως τούς ἀκουσίους παρά προαίρεσιν ἐφίστησι πόνους· καί ὁ μέν, τῆς κατά ψυχήν, ὁ δέ, τῆς κατ᾿ αἴσθησιν λύπης καθέστηκεν αἴτιος.

τέσσ. ἀνοικ. α΄. Ὁ μέν κατά γνώμην πειρασμός, τήν κατά ψυχήν λύπην συνίστησι· τήν δέ κατ᾿ αἴσθησιν δημιουργεῖ σαφῶς ἡδονήν, τήν δέ τῆς σαρκός λύπην ὑφίστησιν.

τέσσ. ἀνοικ. β΄. Οἶμαι τόν Κύριον ἡμῶν καί Θεόν, πῶς δεῖ προσεύχεσθαι τούς οἰκείους διδάσκοντα μαθητάς, πρός τό, τό κατά γνώμην εἶδος τῶν πειρασμῶν ἀπεύχεσθαι [male edita, τοῦ εἴδους ἀπέχευσθαι], φάσκειν, Καί μή εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν· τῶν ἡδονικῶν δηλονότι καί γνωμικῶν καί ἑκουσίων πειρασμῶν, μή ἐγκαταλειφθῆναι πεῖραν λαβεῖν εὔχεσθαι· τόν δέ μέγαν Ἰάκωβον τοῦ Κυρίου