ACC ~ Mark 5 v9

THE SUPPLICATION

EPHREM THE SYRIAN: Look too at Legion: [1] when in anguish he begged, our Lord permitted the demons to enter into the herd. He asked for respite, without deception, in his anguish, and our Lord in his kindness granted this request. His compassion for the demoniac is a rebuke to the demons, showing how much anguish his love suffers in desiring that humans should live. Encouraged by the words I had heard, I knelt down and wept there, and spoke before our Lord: “Legion received his request from you without any tears. Permit me, with my tears, to make my request.” HYMNS ON PARADISE 12.8-9. [2]

[1] Cf. Mk 5:9; Lk 8:30.

[2] CSCO 174-175:51-52; HOP 163**. We still pray for the same cleansing.

GOD’S ANTECEDENT AND CONSEQUENT WILLING

JOHN OF DAMASCUS: One should also bear in mind that God antecedently wills all to be saved and to attain to his kingdom. [1] For he did not form us to be chastised, but to share his goodness, because he is incomparably good. Yet, because he is just, it is required that sin be punished. So, the first form of the will of God is called his antecedent will and blessing, which has God as its cause. The second is called God’s consequent will and permission, of which we are a participating cause. What God wills as a consequence of our sinning is twofold: either that which God permits to continue by his gracious dispensation for our instruction and salvation, or that which God finally abandons to certain chastisement. These, however, belong to those things which do not depend upon us. As to the things which do depend upon us, whatever is good God wills antecedently and blesses. Whatever is evil he neither wills antecedently nor consequently, but permits them to the free will. If something is done under compulsion, it cannot be a virtuous act or according to reason, since virtue must be chosen. In these ways God provides for all creation. Through all creation God does good and teaches, and he may even use the demons themselves for this purpose of instruction, as he did in the case of Job and in the gospel narrative of the swine. [2] THE ORTHODOX FAITH 2.29. [3]

[1] Cf. 1 Tim 2:4; 2 Pet 3:9.

[2] Cf. Mk 5:13.

[3] TLG 2934.004, 43.67-81; FC 37:262-63**. The demonic powers are not from the beginning (antecedently) willed by God but are permitted by God (consequently) under the conditions of sin to play a role in drawing forth a greater good.