Section CLXXIX

And with these things I would bring to an end the treatment which I undertook concerning the judgment and faith of the Church of Antioch, were I not to hope that I would consult both truth itself and the convenience, and indeed also the pleasure, of readers if, as a crowning ornament, I were to append a few things culled from the works of him whom the ancients¹—

—and the more recent writers² with one voice have saluted as the most splendid glory of the Syrian Church, a man surpassing all praises, an awakener of the sluggish, a consoler of the afflicted, the discipline, instructor, and exhorter of the young, a mirror of monks, a guide of penitents, a sword and dart against heretics, a receptacle of the virtues, and a dwelling and lodging place of the Holy Spirit. This man is the great Ephrem, deacon of Edessa, whose books display so many things, and things so perspicuous, for our matter that it is far more difficult to find what you should set aside than to choose what you should bring forward. Nevertheless, I shall employ moderation and prescribe this law to myself: that I be content with necessary things.

Therefore, after describing³ the twofold class of men—those who devote themselves to piety and sanctity and those who obey lust and crimes—he adds⁴:

Come before that terrible day arrives; ῥίψωμεν ἑαυτοὺς ἐπὶ τὸ πέλαγος τῶν οἰκτιρμῶν τοῦ Θεοῦ, let us cast ourselves into the sea of the mercies of God. For God himself exhorts and invites all⁵, saying: “Come to me, all you who labor and are burdened, and I will refresh you.” πάντας προσκαλεῖται ὁ φιλάνθρωπος καὶ ἀνεξίκακος, ὁ εὔσπλαγχνος καὶ μακρόθυμος, ὁ θέλων πάντας ἀνθρώπους σωθῆναι· οὐ προτρέπεται, καὶ ἰδίους κέκληκεν, ἀλλὰ πάντας καλεῖ· δεῦτε πρός με πάντες· κἂν πλούσιος κἂν πένης, ὅτι τὸν ἐρχόμενον πρός με, οὐ μὴ ἐκβάλω ἔξω. He calls all, the lover of men, the one forbearing toward evils, the merciful and long-suffering one, who⁶ wills all men to be saved. He does not exhort and call certain persons as his own and particular, but calls all. “Come to me, all,” whether rich or poor, because⁷ “him who comes to me I will not cast outside.”—

Therefore, “while you have time⁸, shake off and scatter the burden of your sins. προσκαλεῖται γάρ σε ὁ φιλάνθρωπος Θεός, λέγων· δεῦτε πρός με πάντες οἱ πεφορτισμένοι· πάντας προτρέπεται. For God, the lover of men, invites you, saying: ‘Come to me, all you who are burdened.’ He exhorts all.” Hence⁹, “if you will to approach him, πλήρης ἀγαθῶν ἐστι, καὶ πλήρης εὐσπλαγχνίας, he is full of goodness and full of mercy. For you he came from the bosom of the Father; for you he was incarnate, that you might approach him without fear.

“For you he was made man, that he might liberate you from your grave wounds. μετὰ πολλῆς ἀγάπης καὶ πάσης χρηστότητος φωνεῖ σε πρὸς ἑαυτόν. With much love and all goodness he calls you to himself… Approach, sinner, the good Physician, and offer tears as the best medicine. οὕτως γὰρ καὶ βούλεται ὁ οὐράνιος ἰατρὸς ἰασθῆναι ἕκαστον τοῖς ἰδίοις δάκρυσι καὶ σωθῆναι. For thus the heavenly Physician wills each one to be healed by his own tears and to be saved… The Physician awaits the sight of your tears; approach and do not fear. Show him the wound, and bring tears and groans as medicine. ἰδοὺ γὰρ ἀνέῳκται θύρα τῆς μετανοίας, σπούδασον ἁμαρτωλὲ πρὶν αὐτὴν ἀποκλείσει. For behold, the door of penance has been opened; hasten, sinner, before it is closed.”

But how long does it remain open, or when is it first obstructed? Ephrem answers¹⁰, saying:

ὧδε, ἐν τῷ βίῳ τούτῳ ὅσον ἤμεθα ἡμεῖς, δυνάμεθα πάντοτε δυσωπῆσαι τὸν Θεόν. As long as we are here in the present life, we can always entreat and placate God. It is easy for us to ask indulgence; it is opportune for us to knock at the door of his mercy.—

Let us pour forth tears while there is time for our tears to be received, lest, departing into that age, we lament without any utility; ἐκεῖ γὰρ τὰ δάκρυα εἰς οὐδὲν λογίζονται, for there tears are accounted as nothing. As much as we will here, so much will the most benign God remit; for here he hears us entreating, here he remits to us when we supplicate him, here he blots out our iniquities when we return to our senses. Here there is prayer and entreaty, but there investigation. Here long-suffering, there severity. Here indulgence, there exact examination. Here liberty of the will, there judgments. Here security, there distress. Here pleasure and enjoyment, there torments. Here desire of possessing, there tortures. Here laughter, there mourning. Here negligence and lack of care, but there punishment. Here contempt, there eternal fire… Here sloth, there no pardon of transgressions.