The Eucharistic Homily of Mor Jacob of Sarugh: ‘On the Reception of Holy

Mysteries on the Week of Whites’ (Homily 42)1

Summary
The metrical homily commences with catechetical instructions to the general public on
the essence of the Word. The main aim is to teach that the Word is the Son, the second
person of the Trinity, who is the image of the Father. To an ordinary human-being a
word is just a mere speech that has a beginning, but this Word proclaimed within the
Church, unlike others, is distinctive as it declares the image of the Father to the world.
What created the world from its beginning and carry it even until its consummation is
the Word, the creative power from God the Father, that acts as a commander over the
entire cosmos. Hence the Word is not only a spiritual image but a concrete visible aspect
of the eternal Father that controls, creates and even directs the entire cosmos back to
the Father. (1-58)
Biblical citations especially from Ezekiel 3:12 and Isaiah 6:3 express wholly the glory
of the Word from the throne. The quintessential model on the stature and dignity of the
Word is best described as the one who is worthy of the Divine Throne. The one who is
seated on the throne in heaven is unquestionably the Word, from whom all source of
grace and blessings are mingled with the earthly. Along with the throne imagery is the
chariot imagery that relies deeply to explain the ‘chariot throne’ as the epicentre from
where the pleroma of Divine Glory proceeds from the heights and meets the earth. This
imagery may instruct the hearers to contemplate glory on heaven as something already
well-defined since, as one would expect, heaven is always filled with the divine glory
due to the presence of the Divine but glory on earth may be understood as a future
theophany of the incarnation of the Word, the Son, and hence earth becomes a footstool
that is worthy of glory. The throne of the wicked subdues all the evil ones but the Word
seated on the Chariot Throne restores all those wicked ones that they may return to him
who gives life by his holiness. (59-132)
Just as the faithful are initiated into the true knowledge of the Word and its
understanding of the economy in the world over its creations, a more pragmatic yet

1
This was a humble attempt by me to translate the entire homily as part of the research paper guided
by Fr. Dr. Thomas Kollamparampil, Professor Emeritus, without whom this could not be completed.

1
subtle response is required from all of them. Divine action is the descent of God’s
holiness and man’s true response is to contemplate and repent to be washed and purified
from his sins. God who is fire, a common usage in the Syriac fathers to denote divinity,
descends to the earth and enkindles one’s soul into flames. The very encounter between
divinity and humanity is more frightening as the gravity of the entire kingdom of
holiness coming towards the faithful is overwhelming and hence the author admonishes
all those present at the Church to mourn and weep. As Judas was scandalised with his
wickedness and deceit and was avoided by Christ to taste holiness on the Thursday of
the Holy Mysteries, a person shall beseech the Holy Mysteries only if he is holy and
undefiled lest he become like Judas and is attacked by Satan to be corrupted and killed.
(133-206)
The Holy Qurbono accentuates the privileges of the sons of dust over the orders of
angels. What is fiery and burns anyone to ashes in the heavenly realms are now clasped
in the hands, embraced over the faces and beheld directly by the earthly beings in the
Church. This act is only appropriated when they are adorned holiness through their
initiation into the Holy Baptism, the mother of holiness. Holiness is a requisite to
receive the Holy Mysteries as it is only then we become the children of the Father and
brothers to the beloved Son. The sin in the soul acts as an impasse to the entry of
holiness that even then any attempt by oneself to grasp it without worthiness will lead
only to self-condemnation resulting in disease and untimely death. (207-252)
Soul is the vessel of holiness of the Son of God and it is to this vessel that the Holy
Body and Blood are placed. But when the soul itself is covered in filth and dirt, holiness
hesitates to enter and that one grows accursed as an evil seed leading to darkness. Sin
results in inheriting an evil father who teaches wickedness over the true and good father
who teaches holiness. Thus, one must become wary and cautious to not offer deceits
and insults to the Father in worship lest the sinner become a reproach to him. (253-318)
One of the most enigmatic episode in this homily is the prayer of the sinner. While
holiness prepares to descent from the divine throne, the sinner clothed in one’s evilness
implores and seeks mercy with a contrite heart. Baptism of tears are shed in that fearful
moment which absolves all the impurities and sins of the sinner. The sinner
acknowledges that unworthy as one is, the abundant mercies from the Father can wash
off any amount of sins committed by that one. For this, one must not seek material

2
possessions but tears that fall from the eyes, for it is the only medicine that can cure the
dirt from the vessel of the soul. (319-350)
Tears are a mighty force against the great ocean of flames that one may pass over it and
attain heavenly bliss. The sinner must strike the heart with compunction and almost
immediately as remorse sets in, it squeezes the moisture in the heart and sends it to the
pupils as drops from where tears mingled in Baptism falls down resulting in
forgiveness. A heart full of remorse and sorrow in the soul will only receive forgiveness
from the Son of God. (351-380)

3
Translated by Fr. Thomas Kanniakonil

HOMILIES OF JACOB OF SERUGH

Bedjan, Homiliae Selectae Mar Jacobi Sarugensis, Vol. II, P. 209-227
MAR JACOB OF SERUGH
Homily No. 42
On the Reception of the Holy Mysteries on the Week of Whites

Summary
Prologue (1-4)
The Word as the Image of the Father (5-32)
The Word from God as the Creative Power (33-58)
The Divine Throne, The Mercy Seat of the Blessed Lord (59-108)
The Chariot that Restores the Wicked to the Father (109-132)
Holiness as a requisite to receive the Fire of Divinity (133-158)
The Holy Mysteries only to the Undefiled and Holy (159-206)
Privileges of the Sons of Dust over the order of Angels (207-222)
The Call to become Holy as God is Holy (223-252)
The Soul as a Pure Vessel of Son of God (253-270)
Beware of Evil in the Soul lest you have an Evil Father (271-292)
Instructions to not offer Insult or Deceit to Father (293-318)
The Prayer of the Sinner (319-330)
Instructions to the Sinner for Gift of Tears (331-350)
Tears as Waters of Forgiveness (351-378)
Epilogue (379-380)

4
PROLOGUE
Create in me a pure heart O Lord, according to your will, [p.209]
That it may come forth to yield the riches of your word to the discerning ones.[Ez 3:10]

You are rich indeed and all those endowed with speech grow rich by you,
The power of the Word is a great wealth to those who gain it.
THE WORD AS THE IMAGE OF THE FATHER
(5) The word [speech] is the image of the concealed mind that dwells in the soul,
That by it, the knowledge that is hidden is declared.

Silent is the mind and the word imparts its silence into the open,
That without the word, the mind cannot demonstrate what it is.

Concealed is the mind and concealed in it is also the thought,

(10) And by means of the word, the thought is declared to the creatures.

Like a chariot, the word makes ready the concealed mind,

To carry it without a body that everyone may see it. [p.210]

That which does not have a body is ineffable,

As the God who is without it in the world

(15) The invisible God is concealed from his creatures in the world,
And what he is and how he is, no man can understand.

And by the Only-Begotten Son, he is known to us,

The hidden Father who is superior and exalted beyond the intellect.

The Lord said, “One who sees Me, sees the Father,” [Jn 14:9]
(20) Therefore through his birth, he is revealed and seen to us.

When that disciple requested him to show the Father,

He answered that the one who sees me, sees the Father.

Do you not believe, O! Philip, that the one who sees me, [Jn 14:8,9]
Sees the Father and that I am the image of his glory. [Heb 1:3]

(25) I am the image and likeness of that Eternal One, [Col 1:15]
And the one who sees me sees the Father truly.

The Word declares the image of the Son luminously,

That by the Father, he is life without beginning.

From his mind proceeds forth the Word while being begotten,
(30) Neither constrained nor suffered while begotten.

5
Thus the Father begot His Only-Begotten Son,
Beyond times and seasons; eternal and everlasting.
THE WORD FROM GOD AS THE CREATIVE POWER
The Word from God is a great power [p.211]
By which all the works of His creative power are spoken.

(35) He entrusted her to carry from the temporal beginning until its consummation,
So that she would speak to them by their deeds and their names.

She uttered ‘heaven,’ she spoke ‘earth,’ she recited ‘sea,’

These names which were spoken of without difficulty.

Gaze within the book of Moses how he speaks on the six days [of creation], [Gen 1]
(40) How he carried the whole world and spoke to it.

He said, “In the beginning God created the heavens and earth,” [Gen 1:1]
And His Word flew to the heights and depths and to all quarters.

Your Word carried the whole world by names,

While they were spoken and they were uttered without difficulty.

(45) God, however, does not carry the world through names only,
But by power and strength, force and might.

Our words are impulses having a beginning,

Names bear actions without any means to be carried.

But the Son of God who is truly the Word,

(50) Carries the world as the word carries the name.

And as long as your Word carries all the names,

They are not anything at all until you have spoken.

And therefore the creator is capable, if he wills,

To create and bring into existence a thousand worlds and carry them. [p.212]

(55) The power within the Word is like a commander,

Through which the world is moved and carried with its deeds.

Not only is the Word capable that it carries the world,

But the Word carries to God what is to be praised also.
THE DIVINE THRONE, THE MERCY SEAT OF THE WORD
By glory, the Word is worthy of the Divine Throne, [Is 6]
(60) Who sits upon it so that the heaven is filled with His glory.

6
By glory, it carries all the invisible blessings that are above,
And stirs the power to take possession of the heavens and depths.

“Holy, Holy” cries out the Seraph in its knowledge, [Is 6:3]
And carries it to the sea of infinite holiness.

(65) “Blessed are you from His place” cries the Cherub from where it is, [Ez 3:12]
And lifts up and carries it to that one in heaven full of his blessings.

When the order of angels glorifies the one who is in heaven,

Upon them dwell his unlimited majesty.

Heaven is his throne and the earth his footstool that is under his feet, [Is 66:1]
(70) So that the heaven and earth glorify the powerful throne.

To the glorifiers that are in heaven the throne proclaims,

And to the worshippers who are on earth the footstool speaks.

The dead who found rest dwell by his power,

As he names those who are his from his heavenly throne.

(75) And by his grace he mingles with those of the earthly, [p.213]
So that when they glorify they become the footstool under his feet.

One is the throne and another is the footstool to those who understand it diligently,
One is the glory that is from the heavenly and earthly beings.

And hence, if this is not as I say,

(80) How is the entire creation carried to that One who carries it?

The heaven is his span and earth and seas are laid down in His magnificence,
And the whole creation is like nothing at all to his power.

And if it departs from the world, it becomes as nothing,

But like a grain of sand which is like nothing before it.

(85) Therefore he reveals to the heavenly and earthly,

Crying aloud from the throne and the footstool that is under his feet.

No man can escape his glory nor when he does not praise,
He shall not become to his Lord dead when he would die.

No man shall resist as that adversary who had revolted, [Is 14:12 ff; Ez 28:11 ff]
(90) As he entered and did not glorify and had no repose as he had been exiled.

Lest he desire that he shall become a throne like the Superior One,
But was cast down and thrown into Gehenna to be tormented in it.

7
As he did not carry life to become a light to that glory,
But became obscure and descended into earth filled with darkness.

(95) Gracious love is the throne of the blessed Lord, [p.214]

That rejects the evil one and carries away his wicked thorn of death.

As the God who dwells in goodness, remains in it,

Likewise, for the evil one wickedness is his repose.

As the Just One sets in order the throne in righteousness,

(100) And makes ready the footstool under his feet in uprightness.

The sinner prepares the throne of the evil one to sit upon it,
And the workers of iniquity make ready the footstool under his feet.

Save us from the evil throne of the adversary,

And to love goodness, the resting place of the Lord of heights.

(105) Forsake from you, jealousy and deceit which are the ways of evil one,
Be in enmity with hatred that brings forth death.

And anger and resentment and wrath that provokes the sword to slaughter,
And theft and treachery and adultery.
THE CHARIOT THAT RESTORES THE WICKED TO THE FATHER
This is the chariot that restores the evil one,
(110) That devises plot to bring into subjugation the sons of men.

This is the chariot that puts on the crown,

And lays down its authority over darkness and Gehenna.

This is the chariot of its servants,

That gives rewards to the earthly ones, the gnashing the teeth.

(115) Break the evil yoke of the adversary,

Cut down and cast out the bonds of iniquity to which you are enslaved.

For laid upon your image is the yoke of the Lord that is sweet and tranquil. [p.215]
And binds you to the chariot that carries life.

Life carries the light to bear and stir goodness,

(120) To God who is life to the one who carries it.

Be thou the chariot to that heavenly kingdom,

And glorify the Father who by the glory of his Son is your yoke.

8
Be thou a vehicle to that heavenly hallowing,
And sanctify the Father who revives your soul by his holiness.

(125) Solemnly saying to the Father, “Hallowed be your name,

As it is in heaven also on earth he shall be hallowed.” (Mt 6:9)

The Holy Father who is holy and whose name is hallowed,

Send forth to the children the whole kingdom of holiness.

The holiness by which the heights and depths are sanctified,

(130) Descends to the earth to sanctify the earthly beings.

The Holy Father and the Holy Son and the Holy Spirit,
Three are holy who gives holiness to the holy ones.
HOLINESS AS A REQUSITE TO RECEIVE THE FIRE OF DIVINITY
Within that sanctuary, when the priests cry out, ‘Holy,’
The ‘holy’ stirs the holy ones to descend and dwell.

(135) Tremble O, sinner in that moment and contemplate,

Be washed and purified lest holiness depart from you.

From the heavenly sanctuaries proceeds forth holiness,

That by its brooding sanctifies the heavenly ones.

Move and descend upon the earthly beings to make them, [p.216]
(140) Chosen vessels that holiness may dwell in them.

The king moves with his legions of holy ones,

To set in order the dwelling of holiness that he may enter and dwell.

Adorn yourself with all the virtues of righteousness,

For coming towards you is the entire kingdom that is holy.

(145) The mighty fire that enkindled the generations come down to the earth,
To shine forth like fire in righteousness and faith within your soul.

Like a furnace the fire of love shall break out within you in flames,
So that the fire of life shall be glorified by your love.

You shall ignite your soul in divine love,

(150) That in holiness you may receive the fire of divinity.

That kingdom by which the heaven and earth are sanctified,

Descends to the earth to make it a pure and clean sanctuary.

9
That splendour by which the orders of heights are glorified,
Come towards you to make you a temple without blemish.

(155) From the Father proceeds forth the inexhaustible fire,

Beware lest the darkness of iniquity deceive and it may not enter into you.

From the depths, life rushes out and shall come and be amassed in your soul,
But sin shall not become an obstacle that it may depart from you
THE HOLY MYSTERIES ONLY TO THE UNDEFILED AND HOLY
From God proceeds forth holiness upon the holy one, [p.217]
(160) And upon that priest who chants in an exalted voice, ‘Holy.’
On saying ‘Holy,’ the holy ones go down to dwell,
But unless one is pure and holy it shall not draw near.

Everyone shall see and examine his soul as it is written,

While eating the body of life and drinking the blood.

(165) That it shall not be for condemnation while receiving the Body and Blood,
And be guilty to the burning fire in Gehenna. (1 Cor 11:27, 28, 29)

With great fear and terror, we shall consider our soul,

When we partake the fearful mysteries in the house of God.

Everyone shall examine and perceive his soul, lest there be in it,
(170) Iniquity and hate and receive holiness without repentance.

One who is angry and one who is hateful shall not draw near,
One who is adulterous and one who is deceitful shall put away his soul.

One who is full of envy and guile and come near it,
Resemble Judas to whom the Lord did not give his body.

(175) He broke and distributed his Body and Blood on the table,
And gave to the eleven that they may eat it in holiness.

And when Judas was filled with deceit, he forbade him the holiness,
As he was not worthy to receive it with his disciples.

And immediately holiness was withheld from him lest it enter,

(180) And Satan entered, choked and corrupted him and destroyed his soul.

The Mysteries of the Lord are fire at the abode of the heavenly ones [p.218]
Bearing witness with us is also Isaiah who saw them. (Is 6:1-13)

He saw there the Mystery of the Son at the house they gathered,
Wherein it was impossible for the fiery seraph to approach it.

10
(185) That fire that was burning flowed gently from Him,
Terrified him to see the Mystery of the Only-Begotten.

From within the sanctuary the fiery coal was carried by tongs of fire,
And gave it to the prophet that he may overcome his iniquity and be made pure.

The hand of fire which did not dare to approach or take possession of,
(190) The fearful Mystery that was ministered in the abode of heavenly ones.

Behold! That one who does not cease to call out ‘Holy,’ from eternity,
With great trembling, covered his face that he may not gaze at it.

The Son is a blazing torch that sets on fire,

The strong who approach to take possession of the Mysteries by tongs of fire.

(195) This is the fire that was ministered at the abode of the heavenly ones,
You see it (fire) within the sanctuary on the table.

Unless you wash the sin from your soul, you shall not approach it,
To the fire of life sacrificed before you on the table.

When he prepares for you the bread to eat on the table,

(200) Unless you are washed you shall not draw near to eat from it.

Now even if the hands of your body are defiled or undefiled, [p.219]
You shall cleanse them and thereafter draw near to the table.

You shall wash them that there shall not be any dust,
Like when you approach any ordinary nourishment of the day.

(205) For sacrificed upon the table on account of you is your Lord,
While you do not wash the iniquity of your soul when you draw near.
PRIVILEGES OF THE SONS OF DUST OVER THE ORDERS OF ANGELS
Those fiery ones who are set ablaze by him in his exalted place,
You see him upon the table in bread and wine.

The splendid orders who do not draw near to the boundary of his place,
(210) Yet the sons of dust carry him in their hands.

That Mighty One if gazed by the world is burned,

Carry him in the palms fashioned from dust.

Turn back in a lightning flash as you would burn immediately if you gaze at him.
But the sons of dust embrace it on their faces.

11
(215) Oh! There is envy in the watchers and seraphs,
Cherubs envy upon the sons of men who have drawn near.

These carry him on their backs in trembling

While they hold him in the palm of their hands.

These cry aloud as strangers, “Blessed are you from your place” (Ez 3:12) [p.220]
(220) But these eat as near ones from his table.

These cover their faces so as not to gaze at him,

While the worthless clay reveals their face when they gaze him.
THE CALL TO BECOME HOLY AS GOD IS HOLY
The one who is filled with the filth of sin in his soul,
Has no authority to proceed and enter into the sanctuary.

(225) The one who corrupts his soul with adultery and fornication,
Neither it is proper for him nor to hear the chant of the priest.

The one who is full of dishonour and disgraced with abuses,

Shall not approach the holy priest lest he be condemned.

Reject your mouth corrupted by filth with all wickedness,

(230) That functions as a source of abominations and foulness.

And you are not terrified when you seek to draw near to grasp,
The Mystery that terrifies the heavenly ones if they behold it.

In hypocrisy you take holiness while not being worthy,

As holiness is not found in you but iniquity.

(235) They must become holy as I am also, he cried out and said,
That anyone who is not pure and holy is not mine.

If you are mine, they must become holy as I am also,

Because holiness is required to my children.

Through Baptism which is the mother of holiness,

(240) They become my holy children as I desired.

By Fire and Spirit, they become brothers to the Beloved Son,

And the one who is not pure becomes a stranger from his fellowship.

When you have not committed adultery nor stolen, you shall receive holiness, [p.221]
That it shall not be for your condemnation when you accept it.

12
(245) Is it not when filled with the filth of sin in your soul,
That you have no authority to take holiness when you come near to it.

Is it not when corrupted by iniquity, ungodliness, strife and hatefulness,

That you despise the holiness by which the heavenly ones are made holy.

Thus, here the disease and the illness are many,

(250) And death comes at an unknown time to cut off life.

He who is corrupted by iniquity and dares to receive,

Death in its anger would immediately cut off his life from him.
THE SOUL AS A PURE VESSEL OF SON OF GOD
You are a clean vessel and it shall become to you a drink of preservation,
That by its abundant washing of dirt, you are cleansed.

(255) O man, when you drink from the vessel you shall not place filth,
You shall not abhor it in your mind when you drink from it.

And the holiness of your Lord you desired shall be poured in the vessel of your soul,
While it is rusted with filth and corrupted in sin.

You cleaned the wine and prepared the chosen vessels,

(260) But to the purity which is the holiness of your Lord you are not prepared.

Now if these are to you burning pearls,

That you laid inside the silk and the good vessels.

They are the Body and Blood, the pearls of life, [p.222]
To the soul and body, the impure vessels, that they would not be brought into contempt.

(265) The pearl incomparable to the heaven and earth,

You shall not receive in an impure vessel, the holiness of your lord.

Soul which is the vessel of the holiness of the Son of God,

Is full of filth and wickedness and hence you are impure.

You do not fall down in fear and trembling when you desire,
(270) To place the holiness in your soul that is full of iniquity and defilement.
BEWARE OF EVIL IN THE SOUL LEST YOU HAVE AN EVIL FATHER
Seeing the evil in the soul, the palace of the King,
And filth and treachery dwelling in it, holiness does not enter.

And by the thorn of iniquity, corrupting and polluting it,

That when holiness comes to enter you flee away from it.

13
(275) You became alienated and do not become a son to God.
As you have not purified the vessel of soul to receive his holiness.

For the inheritance of the Lord are the upright sons,

To safeguard their souls to lay up holiness.

The Good Father teaches holiness to his sons,

(280) That they may look upon him and resemble him in purity.

But the father who is evil teaches wickedness to the sons of men,
That if you commit adultery you belong to him as his son.

Now if you would cry to the Father ‘Our Father,’ and he answers you,
Then you do not have a father but an evil one who teach you adultery.

(285) And if you are holy, the Father of holiness come towards you, [p.223]
To love vehemently and he enters as he sees holiness in you.

When sin enters and ministers in your soul,

The evil one becomes your father as you accomplish his deed and desire.

With him you work and prosper in his deeds,

(290) But when you call out to him to come, he does not regard you.

To his accursed thorns you grow up as an evil seed,

And this is his reward to lead his sons to darkness.
INSTRUCTIONS TO NOT OFFER INSULTS OR DECEIT TO THE FATHER
By that kingdom that sets its authority over Gehenna,
Great is the torment of the one who perfects in wickedness.

(295) In deceit you cry out to the Father of truth,

Who does not see holiness and righteousness within you.

From your devious mouth you call out to the Father who is not yours,
That when you seek him he would become a father to the workers of iniquity.

Son of sin, your work is iniquity to which you labour,

(300) But he is to you a Father and you shall call to that father who is holy

But your insults ascend to God when you say,

“Thy name shall be hallowed” while you do not safeguard your holiness.

The Father desires that we shall become the blessed and holy ones,
But you are a fornicator and why do you call the Father, “Our Father?”

14
(305) Even if the one who taught you adultery call him as you had called,
Neither he who teach you nor shall you call out to the father who is adultery.

Standing reverently to him that he becomes a father of the workers of iniquity, [p.224]
Despise and recognise the father who taught you adultery.

This is the truth that he is not your father and you are not his
(310) As he does not see holiness in you like he taught his children.

To fall in error is when you erred and called him ‘Father’ who is not yours,
To be defiled to your father is when you are occupied with uncleanness.

The Good Father shall never become a resource to the evil ones,
That he may not be dishonoured by the evil son who is not his own.

(315) The Just Father is ashamed of the evil son,

That when he speaks corruption arouses the anger of his father.

Cursed is the day and the hour in which he was born,

That when the evilness of his son is spoken, it is a reproach to him.
THE PRAYER OF THE SINNER
By the chant of the priest that sets apart the Father and his holy sons,
(320) The holy ones descend and are given by the cry of ‘Holy.’

In that fearful moment while the priest says these,

O sinner! Mourn and seek mercy from God.

With a contrite heart that laments and is sad on account of its iniquity,
Shed tears that wash away the impurities of your soul.

(325) Baptism of tears shall happen in that moment,

And it shall purify and absolve the sins committed by you.

To the Father saying “I am much guilty and great is my transgression,

And by the abundant mercies that remains much within you. [p.225]

Regard the heaven and the earth with your mercy,

(330) Reconcile and absolve the sins committed by me.”
INSTRUCTIONS TO THE SINNER FOR THE GIFT OF TEARS
You who commit sin shall not seek gold and silver,
Nor possessions or riches of the world that passes away.

You shall hate gold and desire mourning from sins,

Abhor silver and shed tears from your beloved eyes.

15
(335) The drops that fall from the eyes of the one who sin,
By these, you shall rejoice and rejoicing along with you are the hosts. (Lk 15: 7, 10)

Unless by the waters the vessels of dirt are not made clean,
And unless by the tears of the sinner the soul is not purified.

Abundant riches do not purify the iniquity of soul,

(340) As the shedding of tears that fall from the eyes.

If you do not have tears buy tears from the poor ones,
If you do not have sufferings call out to the deprived suffering with you.

Now if there is hardheartedness and no tears or suffering,

Through alms-giving, call out to the distressed ones weeping with you.

(345) Great is the abundant compassion which comes to pass,

To those who weep and pray when they approach near God.

Desire and cultivate godly righteousness,

That unless by the tears of poverty one is not accepted.

As the offering that is chosen and pure is merciful, [p.226]

(350) Call out to the poor ones that by their tears would satisfy the Lord.
TEARS AS WATERS OF FORGIVENESS
Righteousness is a censor that sets its fragrance everywhere,
By the hands of the poor its fragrance rises up to the king of kings.

Gather and lay down before you the waters of tears that helps you,
To quench the ocean of fire that you may pass over.

(355) Take your tears to the fearful ocean of flames,

That unless by the waters, the fire that is beyond this life is not quenched.

The drops of tears become clouds that quench it,

The fire that is very much powerful by itself upon the impious ones.

Strike the heart in compunction and make more prayers,

(360) In remorse shed forth tears from your eyes.

As soon as remorse enter the heart as fumes,

It kindles the heart to shed forth tears from the eyes.

Grief squeezes the moisture in the heart,

And send it to the pupils of the eyes as drops.

16
(365) Strip and take away the cheerfulness in the heart,
And sadness enters the soul to remain in sorrow.

When the Spirit within suffer afflictions, it pains,

And groans and sighs to bring about mourning.

This pain would strike the heart as with a rod, [p.227]

(370) And stream of tears proceeds forth to wash your soul.

Baptism is mingled in your body and take from it,

The water of tears for the forgiveness of sins committed by you.

It forgave and sanctified you as declared,

And when baptism proceeds from you, behold! You are forgiven.

(375) All the waters of the great ocean do not wash you,
As the drops sent forth by the heart to the eye.
EPILOGUE
The Son of God put on a body and shed forth from it,
Water and Blood for forgiveness of the world by his sacrifice.

Give us a heart full of sorrow and remorse in the soul,

(380) That we may receive forgiveness from the Son of God who is glory.

The end of memrô of the reception of mysteries.

17