Opening
I notice you've provided a reference to Matthew 12:25-26 but no actual paragraph text to rewrite.
Could you please provide the paragraph from the patristic source that you'd like me to rewrite? Once you share the text, I'll be happy to modernize it while preserving all the transliterated Greek technical terms and maintaining theological precision.
Matthew 12:25-26.
And Jesus knew their thoughts and said to them, "Every kingdom divided against itself will be brought to ruin, and every city or house divided against itself will not stand. And if Satan casts out Satan, he is divided against himself. How then will his kingdom stand?"
And Jesus knew their thoughts, and said to them, Every kingdom divided against itself shall be brought to desolation; and every city or house divided against itself, shall not stand: and if Satan cast out Satan, he is divided against himself; how shall then his kingdom stand?
Even before this they had accused Him of casting out demons by Beelzebub. But back then He did not rebuke them, allowing them both to know His power through His many miracles and to learn His majesty through His teaching. Now, since they kept saying the same thing, He goes on to rebuke them, showing His divinity first by making their hidden thoughts known, and second by the very act of casting out demons with ease.
Even before now they had accused Him of this, that by Beelzebub He casts out the devils. But whereas then He did not rebuke them, allowing them both to know His power by His more numerous miracles, and by His teaching to learn His majesty: now, since they continued saying the same, He proceeds also to rebuke them, showing His Godhead by this first, that He made their secrets public; and secondly, by the very act of casting out the devils with ease.
And indeed the accusation was very shameless. Because, as I have said, envy does not care what it says, only that it says something. Yet even so, Christ did not despise them, but defended Himself with the patience that is characteristic of Him, teaching us to be gentle with our enemies. Even when they say things of which we are not guilty, and which have no reasonable basis, we should not be disturbed or troubled, but respond to them with complete patience. This is what He did especially on that very occasion, providing the strongest proof that what they said was false. For it is not the behavior of someone possessed by a demon to show such gentleness; nor is it the behavior of a demoniac to know people's secrets.
And indeed the accusation too was very shameless. Because, as I have said, envy seeks not what to say, but only that it may say somewhat. Yet for all that, not even so did Christ despise them, but defends Himself with the forbearance proper to Him, teaching us to be meek to our enemies; and though they say such things, as we are neither conscious of, nor have they any the least probability, not to be disturbed, nor troubled, but with all long suffering to render them an account. This then He did most especially on that very occasion, affording the strongest proof, that the things were false that were said by them. For neither was it a demoniac's part to exhibit so much meekness; it was not a demoniac's part to know men's secrets.
In truth, both because such a suspicion was utterly shameless and because they feared the crowd, they did not dare to make these charges publicly but were turning them over in their minds. But He, to show them that He also knew all of this, does not state the accusation directly, nor does He expose their wickedness. Instead, He simply adds His refutation, leaving it to the conscience of those who had said it to convict them. For He was intent on one thing only: doing good to those who were sinning, not exposing them.
For, in truth, both because of the exceeding impudence of such a suspicion, and because of the fear of the multitude, they dared not publicly make these charges, but were turning them in their mind. But He, to show them that He knew all that likewise, does not set down the accusation, nor does He expose their wickedness; but the refutation He adds, leaving it to the conscience of them that had said it to convict them. For on one thing only was He bent, to do good to them that were sinning, not to expose them.
Yet surely, if He had wanted to make His speech longer and ridicule them, and also impose on them the most severe penalty, nothing would have prevented Him. Nevertheless, He set all these things aside and focused on one goal only: not to make them more argumentative, but more sincere, and to better prepare them for correction.
Yet surely, if He had been minded to extend his speech in length, and to make them ridiculous, and withal to have exacted of them also the most extreme penalty, there was nothing to hinder Him. Nevertheless He put aside all these things, and looked to one object only, not to render them more contentious, but more candid, and so to dispose them better toward amendment.
How then does He reason with them? Not by quoting the Scriptures (for they would not pay attention, but would instead twist their meaning), but by appealing to everyday experiences. For every kingdom, He says, divided against itself will not stand; and a city and a house, if divided, will soon fall apart.
How then does He plead with them? Not by allegation out of the Scriptures (for they would not so much as attend, but were sure rather to distort their meaning), but by the events of ordinary life. For every kingdom, says He, divided against itself shall not stand; and a city and a house, if it be divided, is soon dissolved.
Wars from outside are not as destructive as civil wars. Yes, this is also true for bodies, and indeed for all things. But for now He draws His illustration from those things that are more widely known.
For the wars from without are not so ruinous as the civil ones. Yea, and this is the case in bodies too; it is the case even in all things; but for this time He takes His illustration from those that are more publicly known.
And yet, what is more powerful on earth than a kingdom? Nothing, but even so it will perish if it is divided. And if someone tries to blame the collapse on the great burden of governing, saying it breaks down under its own weight, what would you say about a city? Or about a household? So whether it is something small or great, if it is divided against itself, it will perish. Now if I, having a demon, cast out demons by that demon's power, then there is division and conflict among demons, and they are set against one another. But if they are set against one another, their strength is weakened and destroyed. For if Satan casts out Satan (and He did not say "the demons," which implies their great unity with one another), then he is divided against himself—this is what He is saying. But if he is divided, he has become weaker and is ruined. And if he is ruined, how can he cast out another?
And yet, what is there more powerful on earth than a kingdom? Nothing, but nevertheless it perishes if in dissension. And if in that case one throw the blame on the great burden of the affairs thereof, as breaking down by its own weight; what would you say of a city? And what of a house? Thus, whether it be a small thing, or a great, if at dissension with itself, it perishes. If then I, having a devil, do by him cast out the devils, there is dissension and fighting among devils, and they take their stand one against another. But if they stand one against another, their strength is wasted and destroyed. For if Satan cast out Satan (and He said not the devils, implying their great unanimity one with another), he is then divided against himself; so He speaks. But if he be divided, he has become weaker, and is ruined; and if he be ruined, how can he cast out another?
Do you see how absurd the accusation is, how foolish and inconsistent? It makes no sense for the same people to say first that He stands firm and casts out devils, and then to say that He stands by means of the very thing that would likely cause His downfall.
Do you see how great the absurdity of the accusation, how great the folly, the inconsistency? Since it is not for the same persons to say first, that He stands, and casts out devils, and then to say, that He stands by that, which it was likely would be the cause of His undoing.
This is the first refutation. The next one concerns the disciples. Jesus doesn't answer their objections in just one way, but in a second and third way as well, determined to silence their shamelessness as thoroughly as possible. He did the same thing regarding the Sabbath, bringing up David, the priests, the testimony that says "I will have mercy and not sacrifice," and the reason why the Sabbath was established—for "the Sabbath was made for man," He said. He does the same thing in this case: after the first refutation, He moves on to a second one that is clearer than the first.
2. This then being the first refutation, the next after it is that which relates to the disciples. For not always in one way only, but also in a second and third, He solves their objections, being minded most abundantly to silence their shamelessness. Which sort of thing He did also with respect to the Sabbath, bringing forward David, the priests, the testimony that says, I will have mercy, and not sacrifice, the cause of the Sabbath, for which it was ordained; for the Sabbath, says He, was for man. This then He does in the present case also: where after the first He proceeds to a second refutation, plainer than the former.
For if I, He says, by Beelzebub cast out devils, by whom do your sons cast them out? Matthew 12:27
For if I, says He, by Beelzebub cast out devils, by whom do your sons cast them out? Matthew 12:27
Notice here too His gentleness. For He did not say "my disciples" or "the apostles," but "your sons," so that if they were willing to return to the same nobility as them, they might gain from this a powerful encouragement in that direction. But if they were dishonest and continued on the same course, they would no longer be able to offer any excuse, no matter how shameless.
See here too His gentleness. For He said not, my disciples, nor, the apostles, but your sons; to the end that if indeed they were minded to return to the same nobleness with them, they might derive hence a powerful spring that way; but if they were uncandid, and continued in the same course, they might not thenceforth be able to allege any plea, though ever so shameless.
Notice what He's saying here: By whom do the apostles cast them out? The apostles were already doing this because they had received authority from Him, yet these men brought no charge against them. Their quarrel wasn't with the acts themselves, but only with the person. Since He wanted to show that their accusations arose only from their envy toward Him, He brings forward the apostles. He's saying: If I cast them out this way, how much more those who have received their authority from me? Yet you've said no such thing to them. How then can you bring these charges against me, the source of their actions, while acquitting them of the accusations? This, however, will not free you from your punishment—rather it will condemn you all the more. That's why He also added, They shall be your judges. For when people from among you, who have been trained in these things, both believe in me and obey, it's absolutely clear that they will also condemn those who oppose me both in deed and word.
But what He says is like this, By whom do the apostles cast them out? For in fact they were doing so already, because they had received authority from Him, and these men brought no charge against them; their quarrel not being with the acts, but with the person only. As then it was His will to show that their sayings arose only from their envy against Him, He brings forward the apostles; thus: If I so cast them out, much more those, who have received their authority from me. Nevertheless, no such thing have ye said to them. How then bring ye these charges against me, the author of their doings, while acquitting them of the accusations? This, however, will not free you from your punishment, rather it will condemn you the more. Therefore also He added, They shall be your judges. For when persons from among you, and having been practised in these things, both believe me and obey, it is most clear that they will also condemn those who are against me both in deed and word.
But if I cast out devils by the Spirit of God, then the Kingdom of God has come unto you.
But if I cast out devils by the Spirit of God, then the Kingdom of God has come unto you.
What does the Kingdom mean? My coming. Notice how once again He reconciles and calms them, and draws them to the knowledge of Himself, and shows them that they are fighting against their own good and opposing their own salvation. For whereas you ought to rejoice, He says, and leap for joy that One has come granting those great and inexpressible blessings, sung of long ago by the prophets, and that the time of your prosperity is at hand, you do the opposite. So far from receiving the blessings, you even speak evil of them and invent accusations that have no real existence.
What means the Kingdom? My coming. See how again He conciliates and soothes them, and draws them to the knowledge of Himself, and signifies that they are warring with their own good, and contentious against their own salvation. For whereas ye ought to rejoice, says He, and leap for joy, that One has come bestowing those great and unutterable blessings, hymned of old by the prophets, and that the time of your prosperity is at hand; ye do the contrary; so far from receiving the blessings, you do even speak ill of them, and frame accusations that have no real being.
Now Matthew says, "If I by the Spirit of God cast out," but Luke says, "If I by the finger of God cast out the devils," implying that casting out devils is a work of the greatest power, and not of any ordinary grace. And He means that from these things they should conclude and say, "If this is so, then the Son of God has come." However, He does not say this directly, but in a reserved way, so as not to provoke them, He hints at it indirectly by saying, "Then the kingdom of God has come unto you."
Now Matthew indeed says, If I by the Spirit of God cast out; but Luke, If I by the finger of God cast out the devils: Luke 11:20 implying that to cast out devils is a work of the greatest power, and not of any ordinary grace. And He means indeed that from these things they should infer and say, If this be so, then the Son of God has come. This, however, He says not, but in a reserved way, and so as not to be galling to them, He darkly intimates it by saying, Then the kingdom of God has come unto you.
Do you see exceptional wisdom? Through the very things they were criticizing, He showed His presence shining forth.
Do you see exceeding wisdom? By the very things which they were blaming, He showed His presence shining forth.
Then, to win them over, he did not simply say, "The Kingdom has come," but "unto you," as if he had said, "The good things have come to you; why then are you upset about your own blessings? Why do you fight against your own salvation?" This is the time that the prophets long ago foretold. This is the sign of that coming which they celebrated, these very things being accomplished by divine power. The fact that they are accomplished, you yourselves know; but that they are accomplished by divine power, the deeds themselves proclaim. Indeed, it is impossible that Satan should be stronger now; rather he must of absolute necessity be weak. But it cannot be that someone who is weak could, as though he were strong, cast out the strong devil.
Then, to conciliate them, He said not simply, The Kingdom has come, but, unto you, as though He had said, To you the good things have come; wherefore then feel displeased at your proper blessings? Why war against your own salvation? This is that time, which the prophets long ago foretold: this, the sign of that advent which was celebrated by them, even these things being wrought by divine power. For the fact indeed, that they are wrought, yourselves know; but that they are wrought by divine power, the deeds themselves cry out. Yea, and it is impossible that Satan should be stronger now; rather he must of absolute necessity be weak. But it cannot be, that he who is weak should, as though he were strong, cast out the strong devil.
In speaking this way, He demonstrated the power of love and the weakness of division and strife. This is why He Himself was also constantly instructing His disciples on every occasion about love, teaching them that the devil leaves nothing undone in his efforts to undermine it.
Now thus speaking He signified the power of charity, and the weakness of separation and contentiousness. Wherefore He was Himself also continually charging His disciples, on every occasion, concerning charity, and teaching them that the devil, to subvert it, leaves nothing undone.
Having given His second refutation, He then adds a third one, saying this:
3. Having then uttered His second refutation, He adds also a third, thus saying:
How can someone enter the strong man's house and plunder his possessions unless he first ties up the strong man, and then plunders his possessions?
How can one enter into the strong man's house, and spoil his goods, except he first bind the strong man, and then spoil his goods?
Since it's clear from what has been said that Satan cannot possibly cast out Satan, everyone also acknowledges that there is no other way to cast him out unless one first overcomes him.
For that Satan cannot possibly cast out Satan is evident from what has been said; but that neither in any other way is it possible to cast him out, except one first get the better of him, this too is acknowledged by all.
What then is this establishing? The former statement, with even more evidence. He is saying: "I am so far from using the devil as an ally that I actually make war upon him and bind him; and an undeniable proof of this is the plundering of his possessions." Notice how the opposite of what they were trying to establish is being proved. For while they wanted to show that He does not cast out demons by His own power, He shows that not only the demons but even their chief leader is held bound by Him with complete authority; and that He prevailed over him first, before the demons, by His own power. This is evident from what actually happens. For if he is the prince and they are subjects, how could they have been plundered unless he were first defeated and made to submit?
What then is established hereby? The former statement, with more abundant evidence. Why, I am so far, says He, from using the devil as an ally, that I make war upon him, and bind him; and an infallible proof thereof is the plundering of his goods. See how the contrary is proved, of what they were attempting to establish. For whereas they wished to show, that not by His own power does He cast out devils, He shows that not only the devils, but even their very chief leader is held by Him bound with all authority; and that over him, before them, did He prevail by His own power. And this is evident from the things that are done. For if he be the prince, and they subjects, how, except he were worsted, and made to bow down, could they have been spoiled?
And here His saying seems to me to be a prophecy as well. For I suppose the devil's goods include not only the evil spirits, but also the people who are doing his works. Therefore, to declare that He does not only cast out devils but will also drive away all error from the world, put down his sorceries, and make all his arts useless, He said these things.
And here His saying seems to me to be a prophecy likewise. For not only, I suppose, are the evil spirits the goods of the devil, but also the men that are doing his works. Therefore to declare that He does not only cast out devils, but also will drive away all error from the world, and will put down his sorceries, and make all his arts useless, He said these things.
He did not say He will take away, but He will spoil, to express what is done with authority. But He calls him strong, not because he is so by physis—God forbid—but declaring his former tyranny, which arose from our remissness.
And He said not, He will take away, but He will spoil, to express what is done with authority. But He calls him strong, not because he is so by nature, God forbid, but declaring his former tyranny, which arose from our remissness.
He that is not with me is against me, and he that gathers not with me scatters abroad. Matthew 12:30
4. He that is not with me is against me, and he that gathers not with me scatters abroad. Matthew 12:30
Here is a fourth refutation. For what is my desire? He says. To bring men to God, to teach virtue, to proclaim the kingdom. What about that of the devil and the evil spirits? The opposite of these. How then could he who does not gather with me, nor is with me at all, be likely to work together with me? And why do I say work together? No, on the contrary, his desire is rather to scatter my goods. He who is so far from working together with me that he actually scatters, how could he have shown such agreement with me as to cast out the devils with me?
Behold also a fourth refutation. For what is my desire? Says He. To bring men to God, to teach virtue, to proclaim the kingdom. What, that of the devil, and the evil spirits? The contrary to these. How then should he that gathers not with me, nor is at all with me, be likely to co-operate with me? And why do I say co-operate? Nay, on the contrary, his desire is rather to scatter abroad my goods. He then who is so far from cooperating that he even scatters abroad, how should he have exhibited such unanimity with me, as with me to cast out the devils?
It is reasonable to suppose that He said this not only about the devil, but also about Himself, as being on His part opposed to the devil and scattering abroad his goods. And how, someone may ask, is the one who is not with me against me? By this very fact: that he is not gathering. But if this is true, then much more so is the one who is against him. For if the one who does not cooperate is an enemy, how much more so is the one who wages war.
Now it is a natural surmise that He said this not of the devil only, but Himself also of Himself, as being for His part against the devil, and scattering abroad his goods. And how, one may say, is he that is not with me against me? By this very fact, of his not gathering. But if this be true, much more he that is against him. For if he that does not co-operate is an enemy, much more he that wages war.
But all these things He says to indicate His enmity against the devil, how great and unspeakable it is. For tell me, if you must go to war with anyone, isn't the person who is not willing to fight on your side already against you by that very fact? And if elsewhere He says, "He that is not against you is for you," it is not contrary to this. For here He signified one actually against them, but there He points to one who in part is on their side: for they cast out devils, it is said, in Your name.
But all these things He says, to indicate His enmity against the devil, how great and unspeakable it is. For tell me, if you must go to war with any one, he that is not willing to fight on your side, by this very fact is he not against you? And if elsewhere He says, He that is not against you is for you, it is not contrary to this. For here He signified one actually against them, but there He points to one who in part is on their side: For they cast out devils, it is said in Your name.
But it seems to me that He is also hinting here at the Jews, placing them on the devil's side. For they too were against Him and were scattering what He gathered. That He was hinting at them as well, He made clear by speaking this way,
But to me He seems here to be hinting also at the Jews, setting them on the devil's side. For they too were against Him, and were scattering what He gathered. As to the fact that He was hinting at them also, He declared it by speaking thus,
Therefore I say to you, every kind of sin and blasphemy will be forgiven to people.
Therefore I say unto you, that all manner of sin and blasphemy shall be forgiven unto men.
Having defended Himself, refuted their objection, and demonstrated the emptiness of their shameless behavior, He then moves to alarm them. This is an important part of teaching and correction—not just to plead and persuade, but also to threaten. He does this in many passages when He establishes laws and gives counsel.
5. Thus having defended Himself, and refuted their objection, and proved the vanity of their shameless dealings, He proceeds to alarm them. For this too is no small part of advice and correction, not only to plead and persuade, but to threaten also; which He does in many passages, when making laws and giving counsel.
Although this statement may seem quite obscure, if we pay attention, its solution will prove easy.
And though the saying seem to have much obscurity, yet if we attend, its solution will prove easy.
First, we should pay close attention to the actual words: "All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy of the Holy Ghost shall not be forgiven unto them. And whosoever speaks a word against the Son of Man, it shall be forgiven him; but whosoever speaks against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come."
First then it were well to listen to the very words: All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy of the Holy Ghost shall not be forgiven unto them. And whosoever speaks a word against the Son of Man, it shall be forgiven him; but whosoever speaks against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come.
What is He saying here? You have spoken many things against me: that I am a deceiver, an enemy of God. I forgive you for these things when you repent, and I impose no penalty on you. But blasphemy against the Spirit will not be forgiven, not even to those who repent. And how can this be right? For even this sin was in fact forgiven upon repentance. Many of those who said these words later believed, and everything was forgiven them. What then is He saying? That this sin is above all others unpardonable. Why? Because they did not know who He Himself was, but they had received ample experience of the Spirit. For the prophets also spoke whatever they spoke by the Spirit, and indeed everyone in the Old Testament had a very high understanding of Him.
What now is it that He affirms? Many things have ye spoken against me; that I am a deceiver, an adversary of God. These things I forgive you on your repentance, and exact no penalty of you; but blasphemy against the Spirit shall not be forgiven, no, not to those who repent. And how can this be right? For even this was forgiven upon repentance. Many at least of those who said these words believed afterward, and all was forgiven them. What is it then that He says? That this sin is above all things unpardonable. Why so? Because Himself indeed they knew not, who He might be, but of the Spirit they received ample experience. For the prophets also by the Spirit said whatever they said; and indeed all in the Old Testament had a very high notion of Him.
What He says, then, is this: Very well, you are offended at me because of the flesh with which I am clothed. Can you say the same about the Spirit—that you do not know it? Therefore your blasphemy is unpardonable, and you will suffer punishment both here and hereafter. For many people have been punished here only (such as the one who had committed fornication, and those who partook unworthily of the mysteries among the Corinthians), but you will be punished both here and hereafter.
What He says, then, is this: Be it so: you are offended at me, because of the flesh with which I am encompassed: can you say of the Spirit also, We know it not? And therefore is your blasphemy unpardonable, and both here and hereafter shall you suffer punishment. For many indeed have been punished here only (as he who had committed fornication, as they who partook unworthily of the mysteries, among the Corinthians); but you, both here and hereafter.
Now regarding your blasphemies against me before the cross, I forgive them, and also the terrible crime of the cross itself. You will not be condemned for your unbelief alone. (For even those who believed before the cross did not have perfect faith. And on many occasions He even commanded them to tell no one about Him before the Passion, and on the cross He said that this sin was forgiven them.) But your words against the Spirit will have no excuse. As proof that He is speaking about what was said of Him before the crucifixion, He added, "Whoever speaks a word against the Son of Man will be forgiven, but whoever speaks against the Holy Spirit will never be forgiven." Why? Because this is known to you, and the truths you are hardening yourselves against are obvious. Even if you claim not to know me, you surely are not ignorant of this: that casting out demons and performing healings is a work of the Holy Spirit. So you are not insulting me alone, but the Holy Spirit as well. Therefore your punishment cannot be turned aside by any prayers, either here or in the world to come.
Now as to your blasphemies against me, before the cross, I forgive them: and the daring crime too of the cross itself; neither shall you be condemned for your unbelief alone. (For neither had they, that believed before the cross, perfect faith. And on many occasions He even charges them to make Him known to no man before the Passion; and on the cross He said that this sin was forgiven them.) But as to your words touching the Spirit, they will have no excuse. For in proof that He is speaking of what was said of Him before the crucifixion, He added, Whosoever shall speak a word against the Son of Man, it shall be forgiven him; but whosoever shall speak against the Holy Ghost, there is no more forgiveness. Wherefore? Because this is known to you; and the truths are notorious which you harden yourselves against. For though ye say that you know not me; yet of this surely you are not ignorant, that to cast out devils, and to do cures, is a work of the Holy Ghost. It is not then I only whom you are insulting, but the Holy Ghost also. Wherefore your punishment can be averted by no prayers, neither here nor there.
For among people, some are punished both here and in the world to come, some only here, some only there, and others neither here nor there. Both here and there, like these very people (for they paid a penalty here when they suffered those incurable evils at the capture of their city, and there they will undergo a very severe one), as did the inhabitants of Sodom and many others. Only there, like the rich man who endured the flames and did not have even a drop of water available to him. Only here, like the man who had committed fornication among the Corinthians. Neither here nor there, like the apostles, the prophets, and the blessed Job; for their sufferings were certainly not by way of punishment, but as contests and struggles.
For so of men, some are punished both here, and there, some here only, some there only, others neither here nor there. Here and there, as these very men (for both here did they pay a penalty, when they suffered those incurable ills at the taking of their city, and there shall they undergo a very grievous one), as the inhabitants of Sodom; as many others. There only, as the rich man who endured the flames, and had not at his command so much as a drop of water. Here, as he that had committed fornication among the Corinthians. Neither here nor there, as the apostles, as the prophets, as the blessed Job; for their sufferings were not surely in the way of punishment, but as contests and wrestlings.
Let us work hard, therefore, to be part of this same group. Or if not with them, then at least with those who wash away their sins here in this life. For that other judgment is fearful, the vengeance is inexorable, and the punishment is incurable.
Let us labor, therefore, to be of the same part with these: or if not with these, at least with them that wash away their sins here. For fearful indeed is that other judgment, and inexorable the vengeance, and incurable the punishment.
But if you don't want to be punished even in this life, pass judgment on yourself and impose your own penalty. Listen to Paul when he says, "If we would judge ourselves, we should not be judged." If you do this and proceed in proper order, you will even arrive at a crown.
6. But if you desire not to be punished even here, pass judgment on yourself, exact your own penalty. Listen to Paul, when he says, If we would judge ourselves, we should not be judged. If you do this, proceeding in order you shall even arrive at a crown.
But how are we to exact our own penalty? Someone may ask. Lament, groan bitterly, humble yourself, afflict yourself, call to remembrance your sins in their specific details. This is no small torture to a person's soul. If anyone has been in a state of contrition, he knows that the soul is punished by this more than by anything else. If anyone has lived in remembrance of sins, he knows the anguish that comes from it. Therefore God appoints righteousness as a reward for such repentance, saying, "Be first to tell your sins, that you may be justified." For it is not—it is absolutely not—a small step toward amendment to gather together all our sins and to be continually reflecting on them and counting them up with their specific details. For the person who is doing this will be so heart-broken that he will not think himself worthy even to live; and the person who thinks this way will be softer than any wax. For do not tell me only about acts of fornication, or about adulteries, or about these things that are obvious and acknowledged among all people, but gather together also your secret schemes, and your false accusations, and your evil words, and your vain boasting, and your envy, and all such things. For these will not bring a trifling punishment either. For the reviler too will fall into hell, and the drunkard has no part in the kingdom, and the person who does not love his neighbor offends God so greatly that he finds no help even in his own martyrdom, and the person who neglects his own has denied the faith, and the person who overlooks the poor is sent into the fire.
But how are we to exact our own penalty? One may ask. Lament, groan bitterly, humble, afflict yourself, call to remembrance your sins in their particulars. This thing is no small torture to a man's soul. If any man has been in a state of contrition, he knows that the soul is punished by this more than anything. If any has been living in remembrance of sins, he knows the anguish thence arising. Therefore does God appoint righteousness as a reward for such repentance, saying, Be first to tell your sins, that you may be justified. For it is not, it is not indeed, a small step towards amendment, to lay together all our sins, and to be continually revolving and reckoning them up with their particulars. For he that is doing this will be so heart-broken, as not to think himself worthy so much as to live; and he that thinks thus, will be tenderer than any wax. For tell me not of acts of fornication only, nor of adulteries, nor of these things that are manifest, and acknowledged among all men: but lay together also your secret crafts, and your false accusations, and your evil speakings, and your vain gloryings, and your envy, and all such things. For neither will these bring a trifling punishment. For the reviler too shall fall into hell; and the drunkard has no part in the kingdom; and he that lovest not his neighbor so offends God, as to find no help even in his own martyrdom; and he that neglects his own has denied the faith, and he who overlooks the poor is sent into the fire.
Don't think these things are insignificant, but gather them all together and write them down as in a book. For if you write them down, God erases them; but on the other hand, if you fail to write them, God both records them and demands their penalty. It would be far better for them to be written by us and erased above, than the opposite—that when we have forgotten them, God brings them before our eyes on that day.
Account not then these things to be little, but put all together, and write them as in a book. For if you write them down, God blots them out; even as on the other hand, if you omit writing them, God both inscribes them, and exacts their penalty. It were then far better for them to be written by us, and blotted out above, than on the contrary, when we have forgotten them, for God to bring them before our eyes in that day.
To prevent this from happening, let us carefully examine everything, and we will find ourselves accountable for much. For who is free from covetousness? Don't tell me about the amount, but since we will pay the same penalty even for a small amount, consider this and repent. Who is rid of all insolence? Yet this casts one into hell. Who has not secretly spoken evil of his neighbor? Yet this deprives one of the Kingdom. Who has not been self-willed? Yet this person is more unclean than all. Who has not looked with unchaste eyes? Yet this is complete adultery. Who has not been angry with his brother without a cause? Yet such a person is in danger of the council. Who has not sworn? Yet this thing is from the evil one. Who has not broken an oath? But this person is something more than from the evil one. Who has not served mammon? But this person has fallen away from the genuine service of Christ.
Therefore that this may not be so, let us reckon up all with strictness, and we shall find ourselves answerable for much. For who is clear from covetousness? Nay, tell me not of the quantity, but since even in a small amount we shall pay the same penalty, consider this and repent. Who is rid of all insolence? Yet this casts into hell. Who has not secretly spoken evil of his neighbor? Yet this deprives one of the Kingdom. Who has not been self-willed? Yet this man is more unclean than all. Who has not looked with unchaste eyes? Yet this is a complete adulterer. Who has not been angry with his brother without a cause? Yet such an one is in danger of the council. Who has not sworn? Yet this thing is of the evil one. Who has not forsworn himself? But this man is something more than of the evil one. Who has not served mammon? But this man is fallen away from the genuine service of Christ.
I also have other things to mention that are even greater than these, but these are sufficient and capable—if someone is not made of stone or completely without feeling—to bring him to compunction. For if each one of them casts a person into hell, what will they not accomplish when they all come together?
I have also other things greater than these to mention: but even these are enough, and able, if a man be not made of stone, nor utterly past feeling, to bring him to compunction. For if each one of them casts into hell, what will they not bring to pass when all are met together?
Someone might ask, "How then can a person be saved?" By applying the corresponding remedies: giving to the poor, prayers, heartfelt sorrow for sin, repentance, humility, a broken heart, and treating possessions as worthless. God has laid out countless paths to salvation for us, if we are willing to pay attention. So let us pay attention, and let us thoroughly cleanse our wounds in every way—showing mercy, letting go of our anger toward those who have wronged us, giving thanks to God for everything, fasting as much as we are able, praying sincerely, and making friends for ourselves with unrighteous wealth. In this way we will be able to obtain forgiveness for our sins and to receive the good things that have been promised. May we all be counted worthy of these things, through the grace and love for humanity of our Lord Jesus Christ, to whom be glory and power forever and ever. Amen.
How then can one be saved? It may be asked. By application of the countervailing remedies: alms, prayers, compunction, repentance, humility, a contrite heart, contempt of possessions. For God has marked out for us innumerable ways of salvation, if we be willing to attend. Let us then attend, and let us every way cleanse out our wounds, showing mercy, remitting our anger against them that have displeased us, giving thanks for all things to God, fasting according to our power, praying sincerely, making unto ourselves friends of the mammon of unrighteousness. For so shall we be able to obtain pardon for our offenses, and to win the promised good things; whereof may we all be counted worthy, by the grace and love toward man of our Lord Jesus Christ, to whom be glory and might forever and ever. Amen.