The Purpose of Mourning

Therefore the name is not for the sake of mercy. For there is nothing else of mercy. But that which is truly to be chosen and brings to the possessor something beyond the pleasures of life is the true name.

Similarly he speaks concerning days, that those truly bringing the things of importance according to the inner man and those leading an 'unblemished life' (βίον ἀκηλίδωτον) have a good name. And this is that which is beyond mercy, beyond the pleasures.

But some acquire this name not from works, not from life, but from the pride and haste of certain people. That name is not more choice than mercy. One must have something to be pitied; but with this mercy, if he makes his life right, the true name, more choice, is to be preferred.

And the day of his death is preferred over the day of his birth. The day of birth is the beginning of tribulation and ill-doing. The day of birth introduces man into life, where there are many evils and bad things; but the day of death imposes an end upon the struggling life.

Therefore he who does not attend to the things at hand nor thinks great things upon them, but knowing that 'it is better to be dissolved with Christ' (κάλλιον ἀναλύσαντα σὺν Χριστῷ εἶναι), prefers the day of death over the day of birth. For the one is the beginning of many evils, but the other is the end and the description of the evils.

And the evils we call here those of struggle, the indifferent things: poverty, vainglory, and those related to these. It is good to go into a house of mourning or to go into a house of wine (Ecclesiastes 7:4). Fluidity of character does not occur where mourning is. For there, boasting and laughing are turned away; this misfortune does not allow this to happen.

And at times, when we guard ourselves from misfortune through displeasure toward the unfortunate and the suffering, we are even permitted to appear joyful. But in the house of wine, what happens is contrary, bringing lust and songs, being a symptom of a coarse life.

Therefore, it is 'good' for the wise 'to go into a house of mourning or into a house of wine' (Ecclesiastes 7:4). This drinking together, when no evil is brought, brings neither good nor bad. Or is it so that we might not receive 'mourning' that is false? But that which the Savior makes blessed.

And regarding the spoken word, let us say that to be with those undergoing misfortune does not harm. The house of mourning, declaring our nature entirely, provides a reminder that we...

Not only the first ones are unhappy, but we also possess mourning; for mourning is common. But the ascent: the house is one of mourning, where there are doctrines of moral sins and the punishments upon them. For hearing these things, men both mourn and lament over themselves. So what, then, is the good in mourning? For it brings blessedness. For 'blessed are those who mourn now, for they shall be comforted' (Matt 5:4). Mourning is a prelude and a beginning of comfort. But the Savior does not bless those who mourn in just any way. For sometimes they also fall away, even while the word says: 'Do not weep for one dead, nor mourn him; but weep with a weeping for the one departing from the presence of the Lord, because he will not return again' (Luke 23:28). This one is worthy of weeping. It is not necessary to mourn the one dead, but the one dead having fallen away from blessedness and eternal life. In many ways, one can mourn himself having become lost in sins, if he perceives it. And he is blessed, the one mourning himself, having made himself worthy of mourning and having fallen from the blessed life, so that he may be comforted. And he mourns others also, when he is a lover of children. Thus indeed Paul was saying: 'Not having entered, I shall mourn many.' 'Many' he says, those 'not having repented.' This one mourning does not mourn himself, but the others having been made dead, or rather his own children through discipline in any way.

And the house signifies a certain state and an ascent, not a place. He knew this, the end of every man, and the living one will give good to his heart. The one going into a 'house of mourning' knows that 'the end of every man' is to die. And if he knows that he will die, he will not think much of it, nor will he consider it a matter of great importance if he possesses such things which he is able to cast off having died—wealth, glory, rank—according to 'do not fear when a man becomes rich and when the glory of his house is multiplied, for he will not take all things in his dying' (Prov 23:17-18). And the living one will give good to his heart. To the living belongs the hunting of what seems good to himself. This is the pleasant. For the one dead and enduring what is worthy of being mourned does not 'give good in his heart.' But if a beautiful and good thing is snatched away from life, the...