All these things persuade even unto evidence a) that such is the state of the human race that for all who perish no rationale of excuse lies open and no means is available by which either they may cleanse themselves from their crimes or at least diminish their gravity. But b) whence does a state of this kind arise, or what ought to be believed to be its origin? I see that only a twofold origin can be assigned to it: either that God did not will lost humanity to be repaired by his benignity and therefore left it bound to original fault and original damnation; or that men, although repaired, nevertheless do not all employ the benefits of that reparation. Which, therefore, c) shall we judge to be the true and genuine origin? The former or the latter? That which proceeds from universal reparation having been denied, or rather that which proceeds from the benefit of reparation having been neglected? Ephrem does not permit d) that we remain in doubt, but in absolutely every way routs and overturns the former origin, that derived from the denial of universal reparation.
He overturns it 1) when he magnificently commends τὸ πέλαγος τῶν οἰκτιρμῶν τοῦ Θεοῦ, the sea of the divine mercies, and represents God as full of goodness and full of mercy. He overturns it 2) when he teaches that all are called by God, who is φιλάνθρωπος, a lover of men, and that all are invited to the kingdom and the royal nuptials. He overturns it 3) when he hands down that not ἰδίους, certain persons of his own and particular, ἀλλὰ πάντας, but all, are advanced toward salvation. He overturns it 4) when, distributing his discourse, he numbers each and every one, whether poor or rich, among those called and saved. He overturns it 5) when he addresses any man whatsoever with these words: μετὰ πολλῆς ἀγάπης καὶ πάσης χρηστότητος φωνεῖ—
—σε πρὸς ἑαυτόν, “with much love and all goodness he calls you to himself.” He overturns it 6) when he presents God as placable for as long as we pass through the present life. He overturns it 7) when, depicting the arts of divine grace, he testifies that it is always present to all men. For divine grace cannot abandon men παντελῶς, entirely, διότι βιάζεται ἰδίᾳ εὐσπλαγχνίᾳ ἐλεῆσαι ἅπαντας, since by its innate benignity it is impelled to pour forth its mercy upon all. Finally, he overturns it 8) when he exclaims: Do you perceive the providence of God? Do you perceive the bowels of Christ’s piety toward us? With how great a desire does God desire us, and how greatly does he desire us to be saved? Therefore e) the true and genuine origin by which it comes to pass that so many men fall into eternal punishments is none other than the very malice of men and the incredible contempt of divine beneficence. Ephrem teaches this, repeats this, redoubles this. Nor does he present God as a severe judge and rigid exactor toward any other than those who have resisted prevenient mercy and repudiated the medicine of penance. Therefore f) to God and to the first and antecedent will is owed the state of universal reparation and the common order of salvation; but to men and to the second and consequent will must be attributed the fact that there are so many who perish and are deprived of a happy eternity.
These theorems, assuredly vindicated by most certain testimonies, are strengthened by a new accession of light and authority from the fact that the illustrious churches of Asia, Thrace, and Pontus approved them by their own suffrage. For so many witnesses of these churches are available, so many who committed their faith and doctrine to writing, that it is plainly not permitted to call into doubt the consensus concerning which we speak. For there are witnesses—to mention only the more celebrated—Polycarp, Athenagoras, the most noble author of the Epistle to Diognetus, Amphilochius, Photius, Gregory of Neocaesarea, Basil, both Gregories—Nazianzen and Nyssen—and Caesarius, whose voice is one and judgment harmonious: that no one perishes by necessity; that the power of attaining salvation is furnished to all; and that all pertain to the order of nature raised up and repaired.