Excerpts from discourse 6 of the Third Part of Isaac of Nineveh

 

Excerpts from discourse 6 of the Third Part of Isaac of Nineveh

In what follows, I provide an English translation of the Italian translation of discourse 6 of the Third Part made by Sabino Chialà (Discorsi ascetici. Terza Collezione): https://www.amazon.it/Discorsi-ascetici-collezione-Isacco-Ninive/dp/8882271544 . In the footnotes, I provide the Italian text and the reference to the pages of the book[1].

“This is the grace that strengthens the righteous, protects them by its closeness and forgives their sins. It is also close to those who have already died: it alleviates their tortures, and in the sentence of their judgment acts with compassion. In the world to come, in fact, it will be grace that will act as judge and not justice[2]. [God] shortens the duration of suffering[3] and, by virtue of his grace, makes everyone worthy of his kingdom, since there is no one among the righteous who can conform his conduct to the [needs of] that kingdom.”[4]

“But if human affairs were judged and examined [by God] according to justice, and if, in listening to the word of Scripture, we [stopped at its] exterior and did not want to enter into it through intuition, where would God's justice be in this? For it is said: ‘He is merciful in all his works’. For even when God corrects something, it is not correct to consider this an act of justice, but rather of paternal wisdom[5]. For I do not call 'punishment' even those occasions in which God visits someone with an appearance of harshness, whether here below or in the hereafter, but 'instruction', because they have a positive purpose. Consequently, as I said, there is no one who can adapt his conduct to that kingdom and to the conduct which, through mercy, is given to us.

I have therefore clarified what I stated above, that is, that we inherit heaven thanks to what [God] does and not thanks to what we do. And this grace is [given] to us every day, and not from time to time! And if we are all to receive such a grace, let us rejoice in Him who gives it to us, and [let] our joy be even greater! Let us adore [him] and confess [him], and the gift will increase even more!”[6]

“[God] did not care about these because he loved them more; in fact he does not love others less than they do, because he does not love one in particular, but the being [of each]. And if it is the being that loves them, then all, good and bad, are enclosed within the boundaries of his love.”[7]

“Indeed, to all that was his, he added the gift of his only-begotten Son, as our Lord says: “For God so loved the world that he gave his only-begotten Son, that all who believe in him should not perish”. And as blessed Paul also says: “In this, God demonstrates his love for us, that while we were still sinners, Christ died for us”. And again: “If while we were enemies, God was reconciled to us through the death of his Son, how much more, having been reconciled, will we be saved by his life!” For his joy is the salvation of creation.”[8]

“Let us therefore be diligent in all these [occupations], because here is [contained] all the compassion of God displayed for the whole [human race]. Let not being the object of such [compassion] be a cause for indifference, but rather [a cause] for commitment to righteousness, so that we are not blamed by [God] because [our] behavior contradicts [such mercy].

As that admirable among the saints, Theodore the Interpreter, said in his [Commentary on the Letter] to the Romans: "The compassion of God must not be an occasion for relaxation for those who are the objects of this great mercy, but on the contrary [they] must show great diligence; and we who are evil should be ashamed in the presence of One who is entirely good and who, [in short], takes care [to achieve] all these good things so that our being may be honored. Certainly we will be able to benefit from the resurrection from the dead, without having to undergo the test of the decreed judgment, reserved for all those who in this transitory world have entirely given themselves over to evil[9]. However – he says – while the promise of [our] entry into rest is assured, let it not happen that one of us distances himself from the things above.””[10]

“Nor is this foreign to paternal love: although we behave in this world as rational creatures and care about all that we ought, we, in reality, live [all] irrationally, because we do not care in the least to perceive the life to which we are led: [a life] in which [God] does not consent to punish for eternity, [in which], learning what evils we are guilty of, receive within ourselves [only] a taste of what [would be] due to us.

How great indeed is ignorance! [God] then carries out [his] work according to his eternal intelligence, which accords with his great love. From here [man] scrutinizes what is the ultimate purpose of the will of that [intelligence], from the beginning, discerning what [God] indicates to him in each of the Economies [realized] by him in every generation. And from this we will then be awakened, [we] sinners who at that moment will be punished above all with the sting of love for [God] that follows [our] exodus from here below. For it is said, "he to whom much has been forgiven, loves much." Then the word that is written will be fulfilled: “God will be all in all”.

To him be the glory for his wise dispensations, which surpass [all our] investigation, forever and ever. Amen.”[11]


[1] Some of these quotes from another translation were also published in the Ecletic Orthodoxy blog by Fr. Kimel: https://afkimel.wordpress.com/2017/06/30/one-is-redeemed-by-grace-and-not-by-works-and-by-faith-one-is-justified-not-by-ones-way-of-life/

[2] The phrase “In the world to come, in fact, it will be grace that will act as judge and not justice” is quoted by Solomon of Basra in the ‘book of the Bee’, chapter 60 and attributed to ‘Mar Isaac’. See: https://ancientafterlifebelifs.blogspot.com/2026/02/sources-of-isaac-of-nineveh-quotes-in.html . Also, it is possible that here the word ‘justice’ refers to the idea of a justice system that gives to each one exactly what one deserves (and nobody deserves the eternal beatitude in the Kingdom). I suspect therefore that here ‘justice’ is the translation of the same word that in his translation of the First Part, Sabino translates as ‘equità’ (‘fairness’ or ‘equity’), see the section on Isaac here: https://ancientafterlifebelifs.blogspot.com/2026/03/on-presence-of-universalism-in-east.html .

[3] This echoes one fragment of Diodore of Tarsus that Isaac quotes in his discourse 39 of the Second Part (39.11). For more details, see: https://ancientafterlifebelifs.blogspot.com/2026/03/ancient-and-medieval-witnesses-of.html  

[4] “Questa è la grazia che fortifica i giusti, [li] custodisce con la sua vicinanza e rimette le loro mancanze. Essa è vicina anche a coloro che sono già morti: allevia le loro torture, e nella sentenza del loro giudizio agisce con compassione. Nel mondo futuro, infatti, sarà la grazia a fare da giudice e non la giustizia. [Dio] abbrevia la durata delle sofferenze e, in forza della sua grazia, rende tutti degni del suo regno, poiché non c’è tra i giusti chi possa conformare la propria condotta alle [esigenze di] quel regno.” (Isacco di Ninive, Discorsi ascetici, Terza Collezione pp. 90, 91)

[5] ‘…paternal wisdom’ this mirrors a remark that Isaac makes in discourse 39 of the Second Part (39.17). See: https://afkimel.wordpress.com/wp-content/uploads/2022/09/sebastian-brock-on-the-universalism-of-isaac-the-syrian.pdf

[6] “Ma se le realtà umane fossero [da Dio] giudicata ed esaminate secondo giustizia, e se nell’ascoltare la parola della Scrittura [ci fermassero] alla [sua] esteriorità e non volessimo entrar[vi] per mezzo dell’intuizione, dove sarebbe in ciò la giustizia [di Dio]? È detto, infatti: è misericordioso in tutte le sue opere. Infatti, anche quando [Dio] corregge in qualcosa, non è esatto ritenere ciò [un atto di] giustizia, bensì di sapienza paterna. Io, infatti, non chiamo ‘punizione’ neppure quelle occasioni in cui Dio visita qualcuno con un aspetto di durezza, sia quaggiù sia nell’aldilà, ma [le chiamo] ‘istruzione’, perché hanno un fine positivo. Di conseguenza, come ho detto, non c’è nessuno che possa adeguare le sue condotte a quel regno e alla condotta che, per misericordia, [ci] è donata.

Ho dunque chiarito quanto sopra avevo enunciato, che cioè noi ereditiamo il cielo grazie a ciò che [Dio] opera e non grazie a ciò che operiamo noi. E questa grazia ci è [donata] ogni giorno, e non di tanto in tanto! E se poi siamo tutti a ricevere una tale grazia, rallegriamoci in Colui che ce la dona, e [sia] ancora più grande la [nostra] gioia! Adoriamo[lo] e confessiamolo, e il dono si accrescerà ancora!” (p. 91)

[7] “[Dio] non si è dato pensiero di costoro perché li amava di più; egli infatti non ama gli altri meno di loro, perché non ama uno in particolare, ma l’essere [di ciascuno]. E se è l’essere che gli ama, allora tutti, buoni e cattivi, sono racchiusi dentro i confini del suo amore.” (p. 94)

[8] “Anzi, a tutto ciò che era suo, egli ha aggiunto il dono del proprio Figlio unigenito, come il Signore nostro dice: Dio ha tanto amato il mondo da dare il suo Figlio unigenito, affinché tutti coloro che credono in lui non periscano. E come dice anche il beato Paolo: In questo, Dio mostra il suo amore per noi: mentre eravamo ancora peccatori, Cristo è morto per noi. E ancora: Se mentre eravamo nemici, Dio si è riconciliato con noi mediante la morte di suo Figlio, quanto più ora che siamo riconciliati saremo salvati mediante la sua vita! La sua gioia, infatti, è la salvezza della creazione.” (p. 97)

[9] This idea in this fragment attributed to Theodore of Mopsuestia that the ‘judgment’/’condemnation’ is reserved for those who have turned to evil all their life is also mentioned in another fragment attributed to Theodore by Isaac in his discourse 39 of the Second Part (39.8). For more details, see: https://ancientafterlifebelifs.blogspot.com/2026/03/ancient-and-medieval-witnesses-of.html  

[10] “Siamo dunque solleciti in tutte queste [occupazioni], perché qui è [racchiusa] tutta la compassione di Dio dispiegata a favore dell’intero genere [umano]. L’essere, poi, oggetto di una tale [compassione] non sia per noi causa di noncuranza, ma sia piuttosto [causa] di impegno nella giustizia, affinché non siamo da [Dio] biasimati perché i [nostri] comportamenti contraddicono [una tale misericordia].

Come ha detto il mirabile tra i santi, Teodoro l’Interprete nel [Commentario alla Lettera] ai Romani: “La compassione di Dio non dev’essere occasione di rilassatezza per coloro che sono oggetto di questa grande misericordia, ma al contrario [costoro] devono mostrare grande diligenza; e dobbiamo vergognarci noi che siamo cattivi davanti a uno che è interamente buono e che, [per dirla] in breve, si preoccupa [di realizzare] tutti questi beni perché il nostro essere possa essere onorato. Certo noi potremo beneficiare della resurrezione dai morti, senza dover sottostare alla prova del giudizio decretato, riservato a tutti coloro che in questo mondo transitorio si sono interamente consegnati al male. Però – egli dice – mentre la promessa del [nostro] ingresso nel riposo è assicurata, non accada che uno di noi si allontani dalle cose dell’alto.”” (p. 102)

[11] “Inoltre, neppure questo è estraneo all’amore paterno: pur comportandoci noi in questo mondo da creature razionali e preoccupandoci di tutto ciò che dobbiamo, noi, in realtà viviamo [tutto] ciò irrazionalmente, perché non ci preoccupiamo minimamente di percepire la vita verso cui siamo condotti: [vita] in cui [Dio] non acconsente a punire per l’eternità, ma [in cui noi], apprendendo di quali mali siamo colpevoli, riceviamo in noi stessi [solo] un saggio di ciò [che ci sarebbe dovuto].

Quanto è grande infatti l’ignoranza! [Dio] allora realizza la [sua] opera secondo la propria intelligenza eterna, che si accorda con il suo grande amore. A partire da qui [l’uomo] scruta quale sia il fine ultimo della volontà di quell’[intelligenza], fin dal principio, discernendo ciò che [Dio gli] indica in ciascuna delle Economie da lui [realizzate] in ogni generazione. E da ciò saremo allora svegliati, [noi] peccatori che in quel momento saremo castigati soprattutto dell’aculeo dell’amore per [Dio] che segue il [nostro] esodo da quaggiù. È detto, infatti: Colui cui molto è stato perdonato, ama molto. Allora si realizzerà la parola che è scritta: Dio sarà tutto in tutti.

A lui è la gloria per le sue sapienti dispensazioni, che sorpassano [ogni nostra] investigazione, per i secoli dei secoli. Amen.” (p. 103)

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