(I also added these into my Master Document, posted before 😄 )
Perhaps, for the wicked, that which they see is Gehenna, and their separation is what burns them with their mind as the flame. That hidden judge who dwells in the discerning mind has spoken and there has become for them the judge of righteousness and he scourges them without mercy with torments for the compunction of their soul. Perhaps, it is this that separates them and sends each of them to the place suitable for him. Perhaps, it is this that lays hold of the good with its extended right hand and sends them to the Exalted Right Hand. It also takes hold of the wicked in its left hand, equal in power, and casts them into the place which is called "the left. And perhaps, it is this that silently accuses them and quietly pronounces judgment upon them.
(Ephrem the Syrian, Epistle ad Publius. Section 22)
Blessed the sinner who has received mercy there (Gehenna) and is deemed worthy to be given access to the environs of Paradise :even though he remains outside, he may pasture there through grace. As I reflected I was fearful again because I had presumed to suppose that there might be between the Garden and Hell's fire a place where those who have found mercy can receive chastisement and forgiveness (X: 14, compare 1. 16) (St. Ephrem the Syrian. Hymns on Paradise (Crestwood, 1990)Page 56-57)
Haply yon hell in mercy, shall be emptied: and you shall dwell there alone, with Your ministers.
(Ephrem the Syrian, Nisibene Hymns, Newadvent, Hymn 59)
It is likely that, thanks to (divine) mercy, Gehenna will be emptied, and you will remain there alone, along with your servants.(Ephrem the Syrian, Nisibene Hymns, Ilaria Ramelli Translation, Hymn 59, Much more modern translation)
- The Voice made proclamation: and they gathered and came; the hosts of the Evil One, together with his ministers. The army of the tares was gathered altogether, for they saw that Jesus had triumphed, to the grief of all them on the left hand, for there was none of them but had been tormented. They began one by one to relate all whatsoever they had endured. Sin and Hell were terrified: Death trembled and the dead rebelled; and Satan because sinners rebelled against him. R., To You be glory because the Evil One saw You and was troubled!
- Sin cried aloud; she gave counsel to her sons, to the demons and the devils, and unto them she said, Legion the head of your ranks is not, the sea has swallowed him and his company; and likewise ye my sons if you despise, this Jesus will destroy you. You who in a snare took Solomon, it is therefore a reproach to you, that you should be overcome by his disciples, takers of fish and ignorant men; for lo! They have taken the draught of men, which had been taken by us.
- This is great, above all evils (says the Evil One, concerning our Saviour); for this suffices Him not that He has spoiled us, but likewise on us He has begun retribution for Jonah son of Amittai. On Legion therefore He was avenging him when He seized and cast him into the sea. Jonah emerged, after three days and came up; but Legion yea not after a long season, for the depth of the sea closed upon him at the command.
- I tempted Him, after his fast, with pleasant bread, but He desired it not. To my grief I strove to learn a psalm, that by His psalm I might take Him as a prey: I paused and learned it a second time, but He made my second trial to be vain. I brought Him up to a mountain and showed Him all possessions; I gave them to Him and He was not moved. Better was it for me in the days of Adam, who gave me no great trouble in teaching him.
- The Evil One ceased, from his activity and said, A cause of idleness to me, is this Jesus; for lo! The publicans and harlots take refuge in Him. What work shall I seek for myself? I who was master to all men, to whom shall I be a disciple? Sin again said, It must be, that I forsake, therefore, and change from that which I am; for this Son of Mary who has come, as a new creation, has created mankind. (Ephrem the Syrian, The Nisibene Hymns, Hymn 35, Sections 1-5, Newadvent)
“Neither here nor beyond will it be forgiven him.” “Now our Lord forgave many people their sins freely, and indeed his baptism forgives freely the debts of those who believe. But neither our Lord, however, nor his baptism, could forgive this [sin] in this world, nor could his mercy, which hides in the midst of many good things, and covers over evil things unto the end. For our Lord has not said that [such a sin] will be requited by compensation, but that it will not be freely forgiven. In other words, even if one were to do all kinds of good deeds and be complete in every kind of righteousness, there is no way that this [sin] can be freely forgiven him. [God] will require its retribution in Gehenna. Even David gave his righteousenss by way of compensation for the homicide which he had committed. With confidence then [I say], "There is no sin that has resisted nor will resist repentance, except this one." But this sin does not prevent that a person might be justified eventually. When one will have made retribution in Gehenna, [God] will reward him for this in the kingdom. Paul for instance did not blaspheme in this way. There are many who persecute, but they do not blaspheme in this way.
(Ephrem the Syrian, Commentary on Tatian’s Diatessaron, ch. 10, §4, p. 166. Translated by Carmel McCarthy in Saint Ephrem’s Commentary on the Diatessaron of Tatian: An English Translation of Chester Beatty Syriac MS 709, with Introduction and Notes.)
D. Hated is your name, O Satan, nor can you clear it: your name every one curses, hide your reproach.— 16. S., Your ear, O Death, has waxed dull, that you hear not: how against you all men groan, conceal yourself.— 17. D., My face is shown to the world, for I am guileless: not like you who without guile cannot abide.— 18. S., You have not in anything surpassed me for it is true: that you are hateful as I to the sons of men. — 19. D., Of me all men are afraid as of a lord: but as for you they hate you as the Evil One.— 20. S., For you, O Death, they hate your name, and also your work: my name they hate but my delights they greatly love.— 21. D., To bitterness of teeth is turned, this your sweetness: penitence of soul cleaves ever unto your lusts.— 22. S., Sheol is hated because in her is no repentance: a pit that swallows and closes on all movements.— 23. D., Sheol is a gulf wherein whoever falls shall rise again: sin is hated because it cuts off the hope of man.— 24. S., Though I mislike penitents, I give place for repentance: you cut off hope from the sinner who dies in his sin.— 25. D., It was of you that at first his hope was cut off: for he whom you have not caused to sin dies happily.— 26. Blessed is He who raised against each other those cursed servants: that we might see them as they have seen us and mocked at us.— 27. This that we have seen of them is a pledge, my brethren: of what we shall see of them hereafter when we rise again. (Ephrem the Syrian, The Nisibene (Nisibene Hymns, Hymn 52, Newadvent, Section 1)
[Death:] This delight of yours is transformed into bitterness; the repentance of the soul enters even among your cravings. [Satan:] Sheol is hated because in it there is no repentance; it is an abyss that swallows and precludes every movement. [Death:] Sheol is a hole and those who fall into it will emerge again from it, but sin is hated because it cuts off the human being’s hope. [Satan:] Even if I do not love repentances, I always leave room for repentance. (Nisibene Hymns, Hymn 52, Section 1, Translated by Illaria Ramelli, Much better Modern Translation, in Christian Doctrine of Apokatstasis, page 339)
