by most grievous disasters, another has accepted a wolf for a shepherd, another a robber for a governor, another an executioner for a physician, although it is permitted to grieve; yet only so far as to impose a limit upon grief. For if in those matters in which we ourselves transgress, and for which we are about to render an account, it is by no means necessary, nor even safe, but rather most destructive and harmful, to grieve with A excessive vehemence, much more is it superfluous and vain, and besides this, Satanic and ruinous to the soul, to be softened and broken down over the transgressions of others.
2. And that you may understand that these things are so, I will tell you an old story. A certain Corinthian, having enjoyed the sacred waters and having been cleansed by the mystery of baptism, and having partaken of that most awesome table, and having participated in all the mysteries among us without exception (many say that he even held the rank of a teacher), after this sacred rite, and after having attained to the possession of all those ineffable goods, and holding the first rank in the Church, fell into a most grievous sin. For having looked with wicked eyes upon his father's wife, he did not stop at this base and impious desire, but he also carried his licentious intention into action; and what he dared was not merely fornication, but adultery, or rather something far more grievous than adultery. Therefore, the blessed Paul, having heard of this, and not having any name suitable to bestow upon the sin, indicates the magnitude of the transgression in another way, saying: *It is actually reported that there is immorality among you, and of a kind that is not named even among the Gentiles* (1 Cor. 5:1). He did not say, "It is not committed," but, "It is not even named," wishing to show the excess of that transgression. And he delivers him to the devil, and cuts him off from the entire Church, and does not even allow him to share in a common table. B For he says that one should not even eat with such a person; he breathes much fire, demanding the ultimate penalty from him, using Satan as an executioner for this purpose, and through him cutting his flesh. Yet Paul, who cut the man from the Church, who did not allow him to share in a common table, who commanded all to mourn on account of him (for *you have become arrogant,* he says, *and have not rather mourned, that he who has done this deed might be removed from among you* [1 Cor. 5:2]), who drove him away from everywhere like some pestilence, who shut him out from every house, who delivered him to Satan, who demanded such a penalty from him—when he saw that he had grieved and repented of what he had done, and was singing a recantation through his deeds, he so shifted his own position, that he commanded those to whom he had ordered these things to do the opposite. For he who said, "Drive him out, turn away, mourn, and let the devil take him," what does he say now? *Reaffirm your love for him,* he says, *lest such a one be swallowed up by excessive sorrow, and we be outwitted by Satan; for we are not ignorant of his designs* (2 Cor. 2:7, 11). Do you see how it is Satanic to grieve immeasurably and for the C work of that snare to exist, which makes the saving medicine a poison through immoderation? For it truly becomes a poison, and hands the man over to that one, whenever it falls into immoderation; wherefore he also said, *Lest we be outwitted by Satan.* What he means is this: The sheep was full of much mange; it was alienated from the flock, it was severed from the Church; but it corrected the disease, it became such a sheep as it was before; for such is the power of repentance. It has therefore become one of our flock. Let us draw him to ourselves entirely, let us receive him with open hands, let us embrace him, let us fold him in our arms, let us unite him to ourselves. For if we are unwilling to do this, then the devil outwits us, not taking his own, but taking one who has become ours through our own negligence, and, through the immoderation of despondency, plunging him down and henceforth making him his own. Wherefore he also added, *For we are not ignorant of his designs,* that he is accustomed to trip up those who are not watching, even through those things which are beneficial, when these things are not done as they ought to be.
3. If, then, over those things for which he himself has transgressed, and that such a transgression, Paul does not allow him to be carried away by much grief, but hastens and is eager, and does everything and employs every means so as to cut off the weight of despondency, declaring that immoderation is Satanic, and the greed of the devil, and a work of his malice and his wicked intentions—how, over the transgressions of others, and for which other people are to render an account, is it not the height of folly and madness to be so cut up and to grieve as even to bring such darkness, and confusion, and turbulence, and ineffable storm into the mind, and much noise there? But if you say the same things to me again, that "I wish to, but I have no strength," I will say the same things to you again, that these are pretenses and excuses; for I know the nerves of your philosophic soul. But that I may from another direction make your resistance and victory over this untimely and ruinous despondency easier for you, do this which I again command. Whenever you hear someone telling of this utter destruction, leap away quickly from these thoughts, and run to the consideration of that day, the fearful one, and meditate within yourself upon the judgement seat, the awesome one, the incorruptible Judge, the rivers of fire, those that are dragged before that seat and are seething with the most violent flame, the sharpened swords, the severe punishments, the hell that has no end, the sunless gloom, the outer darkness, the venomous worm, the chains that cannot be broken, the gnashing of teeth, and the inconsolable weeping, the theater of the world, or rather the D theater of both creations, [558] the upper and the lower. For *the powers of the heavens will be shaken,* he says (Matt. 24:29), Christ says. For even if they are conscious of nothing against themselves, nor are they about to render account, yet beholding the entire race of men, and the countless multitudes being judged, they do not stand there without fear. Such is the sight