Ante-Nicene Fathers, Vol. 6 (Gregory Thaumaturgus)

doomed to die, and return to earth in the self-same condition in which he first arrived. The fact that he is destined to leave the earth empty-handed makes his misfortune all the greater, especially since he fails to realize that his life has an end just as it had a beginning. He labors to no profit, working for the wind rather than for his own true benefit, and wasting his life in unholy desires, irrational passions, and constant troubles. To put it briefly, his days are darkness and his life is sorrow.

Yet, there is a good in this that should not be despised: it is a gift from God for a man to be able to enjoy the fruits of his labor with a glad mind, receiving possessions as a gift from God rather than acquiring them by force. Such a man is not plagued by troubles, nor is he a slave to evil thoughts. Instead, he measures his life by good deeds, keeping a good heart in all things and rejoicing in God's gift.

CHAP. VI.

Furthermore, I shall describe an ill-fortune that is most prevalent among men. God may provide a man with everything he desires—wealth, honor, or anything else for which people distract themselves—yet, despite this prosperity, the man may be unable to enjoy it, perhaps only saving it for his successor, while he himself falls without benefit to his own soul or his neighbors. I consider this a strong proof of profound evil.

I would not envy a man his numerous children or his long life if he has borne the name of father to many but has not had his soul filled with goodness, or if he has not even known the peace of death. In such a case, I say that an infant born dead, which leaves the womb in vain and departs into oblivion without ever tasting the ills of life or seeing the sun, is better off than he. This is a lighter evil than for a wicked man to remain ignorant of what is good, even if he lives for thousands of years. The end for both is death.

The fool is proven to be a fool above all because he finds no satisfaction in any desire. The discreet man, however, is not held captive by these passions. Yet, for the most part, a righteous life leads a man to poverty. The sight of curious eyes disturbs many, inflaming their minds and drawing them toward vain pursuits by the empty desire for outward show. Moreover, the things that are now are already known, and it becomes clear that man cannot contend with those who are above him. Verily, inanities have their course among men, only increasing the folly of those who occupy themselves with them.

CHAP. VII.

Even if a man could know everything destined to happen to him—which would not necessarily benefit him—the meddlesome nature of humanity drives people to try to pry into and understand things that happen even after death.

A good name is more pleasant to the mind than oil is to the body. The end of life is better than the beginning; mourning is more desirable than revelry, and to be with the sorrowing is better than to be with the drunken. This is the truth: he who comes to the end of life has no further care about anything around him. Discretion and gravity are to be preferred to laughter, for a serious countenance keeps the soul upright. The souls of the wise are sad and downcast, while those of fools are elated and given over to merriment.

It is far better to be rebuked by one wise man than to listen to a chorus of worthless, miserable men singing their songs. For the laughter of fools is like the crackling of thorns burning in a fierce fire. Oppression is also a great evil; it schemes against the souls of the wise and attempts to ruin the noble way of life that the good pursue. Furthermore, it is right to commend not the man who begins, but the man who finishes a speech, and that which is moderate should approve itself to the mind, not that which is swollen and inflated. One ought to keep wrath in check and not be carried rashly into anger, for fools are its slaves. Moreover, they are in error who claim that a better manner of life was given to those before us.