Homily IX.

1 Cor. iii. 12–15

If any man build upon this foundation gold, silver, costly stones, wood, hay, stubble; each man’s work shall be made manifest: for the day shall declare it, because it is revealed in fire; and the fire shall prove each man’s work of what sort it is. If any man’s work abide which he built thereon, he shall receive a reward. If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as through fire.

This is no small subject of enquiry which we propose, but rather about things which are of the first necessity and which all men enquire about; namely, whether hell fire have any end. For that it hath no end Christ indeed declared when he said, “Their fire shall not be quenched, and their worm shall not die.” [Mark viii. 44, 46, 48.]

Well: I know that a chill comes over you (ναρκᾶτε) on hearing these things; but what am I to do? For this is God’s own command, continually to sound these things in your ears, where He says, “Charge this people; (Fors. Exod. xix. 10, 20. διαμαρτύραι, Sept. here διάστειλαι,) and ordained as we have been unto the ministry of the word, we must give pain to our hearers, not willingly but on compulsion. Nay rather, if you will, we shall avoid giving you pain. For saith He, (Rom. xiii. 3, in substance.) “if thou do that which is good, fear not:” so that it is possible for you to hear me not only without ill-will, but even with pleasure.

As I said then; that it hath no end, Christ has declared. Paul also saith, in pointing out the eternity of the punishment, that the sinners “shall pay the penalty of destruction, and that for ever” (2 Thess. i. 9.) And again, (1 Cor. vi. 9.) “Be not deceived; neither fornicators. nor adulterers, nor effeminate, shall inherit the kingdom of God.” And also unto the Hebrews he saith, (Heb. xii. 14.) “Follow peace with all men, and the sanctification without which no man shall see the Lord.” And Christ also, to those who said, “In thy Name we have done many wonderful works,” saith, “Depart from Me, I know you not, ye workers of iniquity” (St. Matt. vii. 22.) And the virgins too who were shut out, entered in no more. And also about those who gave Him no food, He saith, (St. Matt. xxv. 46.) “They shall go away into everlasting punishment.”

[2.] And say not unto me, “where is the rule of justice preserved entire, if the punishment hath no end?” Rather, when God doeth any thing, obey His decisions and submit not what is said to human reasonings. But moreover, how can it be any thing else than just for one who hath experienced innumerable blessings from the beginning, and then committed deeds worthy of punishment, and neither by threat nor benefit improved at all, to suffer punishment? For if thou enquire what is absolute justice; it was meet that we should have perished immediately from the beginning, according to the definition of strict justice. Rather not even then according to the rule of justice only; for the result would have had in it kindness too, if we had suffered this also. For when any one insults him that hath done him no wrong, according to the rule of justice he suffers punishment: but when it is his benefactor, who, bound by no previous favor, bestowed innumerable kindnesses, who alone is the Author of his being, who is God, who breathed his soul into him, who gave ten thousand gifts of grace, whose will is to take him up into heaven;—when, I say, such an one, after so great blessings, is met by insult, daily insult, in the conduct of the other party; how can that other be thought worthy of pardon? Dost thou not see how He punished Adam for one single sin?

“Yes,” you will say; “but He had given him Paradise and caused him to enjoy much favor.” Nay, surely it is not all as one, for a man to sin in the enjoyment of security and ease, and in a state of great affliction. In fact, this is the dreadful circumstance that thy sins are the sins of one not in any Paradise but amid the innumerable evils of this life; that thou art not sobered even by affliction, as though one in prison should still practise his crime. However, unto thee He hath promised things yet greater than Paradise. But neither hath He given them now, least He should unnerve thee in the season of conflicts; nor hath He been silent about them, lest He should quite cast thee down with thy labors. As for Adam, he committed but one sin and brought on himself certain death; whereas we commit ten thousand transgressions daily. Now if he by that one act brought on himself so great an evil and introduced death; what shall not we suffer who continually live in sins, and instead of Paradise, have the expectation of heaven?

The argument is irksome and pains the hearer: were it only by my own feelings, I know this. For indeed my heart is troubled and throbs; and the more I see the account of hell confirmed, the more do I tremble and shrink through fear. But it is necessary to say these things lest we fall into hell. What thou didst receive was not paradise, nor trees and plants, but heaven and the good things in the heavens. Now if he that had received less was condemned, and no consideration exempted him, much more shall we who have sinned more abundantly, and have been called unto greater things, endure the woes without remedy.

Consider, for example, how long a time, but for one single sin, our race abides in death. Five thousand years51    According to the reckoning of the LXX, in Gen. 5. which adding 100 years to the five first generations, and also to the seventh, and making some slight difference in the lives of Methuselah and Lamech, brings the date of the flood to A.M. 2242, and that of our Lord’s birth to 5500. and more have passed, and death hath not yet been done away, on account of one single sin. And we cannot even say that Adam had heard prophets, that he had seen others punished for sins, and it was meet that he should have been terrified thereby and corrected, were it only by the example. For he was at that time first, and alone; but nevertheless he was punished. But thou canst not have anything of this sort to advance, who after so many examples art become worse; to whom so excellent a Spirit hath been vouch-safed, and yet thou drawest upon thyself not one sin, nor two, nor three, but sins without number!  For do not, because the sin is committed in a small moment, calculate that therefore the punishment also must be a matter of a moment. Seest thou not those men, who for a single theft or a single act of adultery, committed in a small moment of time, oftentimes have spent their whole life in prisons, and in mines, struggling with continual hunger and every kind of death?  And there was no one to set them at liberty, or to say, “The offence took place in a small moment of time; the punishment too should have its time equivalent to that of the sin.”

[3.] But, “They are men,” some one will say, “who do these things; as for God, He is loving unto men.” Now, first of all, not even men do these things in cruelty, but in humanity. And God Himself, as “He is loving unto men,” in the same character doth He punish sins. (Sirac. xvi. 12.) “For as His mercy is great, so also is His reproof.” When therefore thou sayest unto me, “God is loving unto men,” then thou tellest me of so much the greater reason for punishing: namely, our sinning against such a Being. Hence also Paul said, (Heb. x. 31.) “It is a fearful thing to fall into the hands of the living God.” Endure I beseech you, the fiery force of the words, for perhaps—perhaps you will have some consolation from hence!  Who among men can punish as God has punished? when He caused a deluge and entire destruction of a race so numerous; and again, when, a little while after, He rained fire from above, and utterly destroyed them all? What punishment from men can be like that? Seest thou not that the punishment even in this world is almost eternal? Four thousand years have passed away, and the punishment of the Sodomites abideth at its height. For as His mercy is great, so also is His punishment.

Again: if He had imposed any burdensome or impossible things, one might perhaps have been able to urge difficulty of the laws: but if they be extremely easy, what can we say for our not regarding even these? Suppose thou art unable to fast or to practice virginity; although thou art able if thou wilt, and they who have been able are a condemnation to us. But, however, God hath not used this strictness towards us; neither hath He enjoined these things nor laid them down as laws, but left the choice to be at the discretion of the hearers. Nevertheless, thou art able to be chaste in marriage; and thou art able to abstain from drunkenness. Art thou unable to empty thyself of all thy goods? Nay surely thou art able; and they who have done so prove it. But nevertheless He hath not enjoined this, but hath commanded not to be rapacious, and of our means to assist those who are in want. But if a man say, I cannot even be content with a wife only, he deceiveth himself and reasoneth falsely; and they condemn him who without a wife lives in chastity. But how, tell me, canst thou help using abusive words? canst thou not help cursing? Why, the doing these things is irksome, not the refraining from them. What excuse then have we for not observing precepts so easy and light? We cannot name any at all. That the punishment then is eternal is plain from all that hath been said.

[4.] But since Paul’s saying appears to some to tell the other way, come let us bring it forward also and search it out thoroughly. For having said, “If any man’s work abide which he hath built thereon, he shall receive a reward; and if any man’s work shall be burned, he shall suffer loss,” he adds, “but himself shall be saved, yet so as through fire.” What shall we say then to this?  Let us consider first what is “the Foundation,” and what “the gold,” and what “the precious stones,” and what “the hay,” and what the “stubble.”

“The Foundation,” then, he hath himself plainly signified to be Christ, saying, “For other foundation can no man lay than that which is laid, which,” he saith “is Jesus Christ.”

Next, the building seems to me to be actions. Although some maintain that this also is spoken concerning teachers and disciples and concerning corrupt heresies: but the reasoning doth not admit it. For if this be it, in what sense, while “the work is destroyed,” is the “builder” to be “saved,” though it be “through fire?” Of right, the author ought rather of the two to perish; but now it will be found that the severer penalty is assigned to him who hath been built into the work. For if the teacher was the cause of the wickedness, he is worthy to suffer severer punishment: how then shall he be “saved?” If, on the contrary, he was not the cause but the disciples became such through their own perverseness, he is no whit deserving of punishment, no, nor yet of sustaining loss: he, I say, who builded so well. In what sense then doth he say, “he shall suffer loss?”

From this it is plain that the discourse is about actions. For since he means next in course to put out his strength against the man who had committed fornication, he begins high up and long beforehand to lay down the preliminaries. For he knew how while discussing one subject, in the very discourse about that thing to prepare the grounds of another to which he intends to pass on. For so in his rebuke for not awaiting one another at their meals, he laid the grounds of his discourse concerning the mysteries. And also because now he is hastening on towards the fornicator, while speaking about the “Foundation,” he adds, “Know ye not that ye are the Temple of God? and that the Spirit of God dwelleth in you? If any man destroy (Φθείρη, rec. version, “defile.”) the Temple of God, him will God destroy.” Now these things, he said, as beginning now to agitate with fears the soul of him that had been unchaste.

[5.] Ver. 12. “If any man build upon this foundation, gold, silver, costly stones, wood, hay, stubble.” For after the faith there is need of edification:  and therefore he saith elsewhere, “Edify one another with these words.” (perhaps 1 Thes. v. 11; iv. 5.)  For both the artificer and the learner contribute to the edifying. Wherefore he saith, “But let every man take heed how he buildeth thereon.” (1 Cor. iii. 10.) But if faith had been the subject of these sayings, the thing affirmed is not reasonable. For in the faith all ought to be equal, since “there is but one faith;” (Ephes. iv. 5.) but in goodness of life it is not possible that all should be the same. Because the faith is not in one case less, in another more excellent, but the same in all those who truly believe. But in life there is room for some to be more diligent, others more slothful; some stricter, and others more ordinary; that some should have done well in greater things, others in less; that the errors of some should have been more grievous, of others less notable. On this account he saith, “Gold, silver, costly stones, wood, hay, stubble,—every man’s work shall be made manifest:”—his conduct; that is what he speaks of here:—“If any man’s work abide which he built thereupon, he shall receive a reward; if any man’s work shall be burned, he shall suffer loss.” Whereas, if the saying related to disciples and teachers, he ought not to “suffer loss” for disciples refusing to hear. And therefore he saith, “Every man shall receive his own reward according to his own labor” not according to the result, but according to “the labor.” For what if the hearers gave no heed? Wherefore this passage also proves that the saying is about actions.

Now his meaning is this: If any man have an ill life with a right faith, his faith shall not shelter him from punishment, his work being burnt up. The phrase, “shall be burned up,” means, “shall not endure the violence of the fire.” But just as if a man having golden armor on were to pass through a river of fire, he comes from crossing it all the brighter; but if he were to pass through it with hay, so far from profiting, he destroys himself besides; so also is the case in regard of men’s works. For he doth not say this as if he were discoursing of material things being burnt up, but with a view of making their fear more intense, and of shewing how naked of all defence he is who abides in wickedness. Wherefore he said, “He shall suffer loss:” lo, here is one punishment: “but he himself shall be saved, but so as by fire;” lo, again, here is a second. And his meaning is, “He himself shall not perish in the same way as his works, passing into nought, but he shall abide in the fire.52    [Few accept this singular explanation. The common view of the clause is that it means that the man is saved, but as if through the very flames, i.e., with the greatest difficulty. 1 Pet. iv. 18. C.]

[6.] “He calleth it, however, “Salvation,” you will say; why, that is the cause of his adding, “so as by fire:” since we also used to say, “It is preserved in the fire,” when we speak of those substances which do not immediately burn up and become ashes. For do not at sound of the word fire imagine that those who are burning pass into annihilation. And though he call such punishment Salvation, be not astonished. For his custom is in things which have an ill sound to use fair expressions, and in good things the contrary. For example, the word “Captivity” seems to be the name of an evil thing, but Paul has applied it in a good sense, when he says, “Bringing into captivity every thought to the obedience of Christ.” (2 Cor. x. 5.) And again, to an evil thing he hath applied a good word, saying, “Sin reigned,” (Rom. v. 21.) here surely the term “reigning” is rather of auspicious sound. And so here in saying, “he shall be saved,” he hath but darkly hinted at the intensity of the penalty: as if he had said, “But himself shall remain forever in punishment.” He then makes an inference, saying,

[7.] Ver. 16. “Know ye not that ye are the Temple of God?” For since he had discoursed in the section before, concerning those who were dividing the Church, he thenceforward attacks him also who had been guilty of uncleanness; not indeed as yet in plain terms but in a general way; hinting at his corrupt mode of life and enhancing the sin, by the Gift which had been already given to him. Then also he puts all the rest to shame, arguing from these very blessings which they had already:  for this is what he is ever doing, either from the future or from the past, whether grievous or encouraging. First, from things future; “For the day shall declare it, because it is revealed by fire.” Again, from things already come to pass; “Know ye not that ye are the Temple of God, and the Spirit of God dwelleth in you?”

Ver. 17. “If any man destroy the Temple of God, him will God destroy.” Dost thou mark the sweeping vehemence of his words? However, so long as the person is unknown, what is spoken is not so invidious, all dividing among themselves the fear of rebuke.

“Him will God destroy,” that is, will cause him to perish. And this is not the word of one denouncing a curse, but of one that prophesieth.

“For the Temple of God is holy:” but he that hath committed fornication is profane.

Then, in order that he might not seem to spend his earnestness upon that one, in saying, “for the Temple of God is holy,” he addeth, “which ye are.”

[8.] Ver. 18. “Let no man deceive himself.” This also is in reference to that person, as thinking himself to be somewhat and flattering himself on wisdom. But that he might not seem to press on him at great length in a mere digression; he first throws him into a kind of agony and delivers him over unto fear, and then brings back his discourse to the common fault, saying, “If any man among you seemeth to be wise in this world, let him become a fool, that he may become (γένηται. rec. vers. “be.”) wise.” And this53    i.e. “reproving them for their common fault.” he doth afterwards with great boldness of speech, as having sufficiently beaten them down54    From this to the end of the sentence is not in Benedictine, but in Savile’s margin, evidently from some ms. It seems to complete the connection of the sentences. [But Dr. Field omits it.], and shaken with that fear the mind not of that unclean person only, but of all the hearers also: so accurately does he measure the reach of what he has to say. For what if a man be rich, what if he be noble; he is viler than all the vile, when made captive by sin. For as if a man were a king and enslaved to barbarians, he is of all men most wretched, so also is it in regard to sin: since sin is a barbarian, and the soul which hath been once taken captive she knoweth not how to spare, but plays the tyrant to the ruin of all those who admit her.

[9.] For nothing is so inconsiderate as sin: nothing so senseless, so utterly foolish and outrageous. All is overturned and confounded and destroyed by it, wheresoever it may alight. Unsightly to behold, disgusting and grievous. And should a painter draw her picture55    Compare G. Herbert, Remains, p. 110. ed. 1824., he would not, methinks, err in fashioning her after this sort. A woman with the form of a beast, savage, breathing flames, hideous, black; such as the heathen poets depict their Scyllas. For with ten thousand hands she lays hold of our thoughts, and comes on unexpected, and tears everything in pieces, like those dogs that bite slily.

But rather, what need of the painter’s art, when we should rather bring forward those who are made after sin’s likeness?

Whom then will ye that we should portray first?  The covetous and rapacious? And what more shameless than those eyes? What more immodest, more like a greedy dog? For no dog keeps his ground with such shameless impudence as he when he is grasping at all men’s goods. What more polluted than those hands? What more audacious than that mouth, swallowing all down and not satisfied? Nay, look not on the countenance and the eyes as being a man’s. For such looks belong not to the eyes of men. He seeth not men as men; he seeth not the heaven as heaven. He does not even lift up his head unto the Lord; but all is money in his account. The eyes of men are wont to look upon poor persons in affliction, and to be softened; but these of the rapacious man, at sight of the poor, glare like wild beasts’. The eyes of men do not behold other men’s goods as if they were their own, but rather their own as others; and they covet not the things given to others, but rather exhaust upon others their own means: but these are not content unless they take all men’s property. For it is not a man’s eye which they have, but a wild beast’s. The eyes of men endure not to see their own body stripped of clothing, (for it is their own, though in person it belong to others,) but these, unless they strip every one and lodge all men’s property in their own home, are never cloyed; yea rather they never have enough. Insomuch that one might say that their hands are not wild beasts’ only, but even far more savage and cruel than these. For bears and wolves when they are satiated leave off their kind of eating:  but these know not any satiety. And yet for this cause God made us hands, to assist others, not to plot against them. And if we were to use them for that purpose, better had they been cut off and we left without them. But thou, if a wild beast rend a sheep, art grieved; but when doing the same unto one of thine own flesh and blood, thinkest thou that thy deed is nothing atrocious? How then canst thou be a man? Seest thou not that we call a thing humane, when it is full of mercy and loving-kindness? But when a man doth any thing cruel or savage, inhuman is the title we give to such a one. You see then that the stamp of man as we portray him is his showing mercy; of a beast the contrary; according to constant saying, “Why, is a man a wild beast, or a dog?” (vid. 2 Kings viii. 13.) For men relieve poverty; they do not aggravate it. Again these men’s mouths are the mouths of wild beasts; yea rather these are the fiercer of the two. For the words also, which they utter, emit poison, more than the wild beasts’ teeth, working slaughter. And if one were to go through all particulars, one should then see clearly how inhumanity turns those who practise it from men into beasts.

[10.] But were he to search out the mind also of that sort of people, he would no longer call them beasts only, but demons. For first, they are full of great cruelty and of hatred against their “fellow-servant: (St. Matt. xviii. 33.) and neither is love of the kingdom there, nor fear of hell; no reverence for men, no pity, no sympathy: but shamelessness and audacity, and contempt of all things to come. And unto them the words of God concerning punishment seem to be a fable, and His threats mirth. For such is the mind of the covetous man. Since then within they are demons, and without, wild beasts; yea, worse than wild beasts; where are we to place such as they are? For that they are worse even than wild beasts, is plain from this. The beasts are such as they are by nature: but these, endowed by nature with gentleness, forcibly strive against nature to train themselves to that which is savage. The demons too have the plotters among men to help them, to such an extent that if they had no such aid, the greater part of their wiles against us would be done away: but these, when such as they have spitefully entreated are vying with them, still try to be more spiteful then they. Again, the devil wages war with man, not with the demons of his own kind: but he of whom we speak is urgent in all ways to do harm to his own kindred and family, and doth not even reverence nature.

I know that many hate us because of these words; but I feel no hatred towards them; rather I pity and bewail those who are so disposed. Even should they choose to strike, I would gladly endure it, if they would but abstain from this their savage mind. For not I alone, but the prophet also with me, banisheth all such from the family of men saying, (Ps. xlix. 20. Sept. τοῖς ἀνοήτοις) “Man being in honor hath no understanding, but is like unto the senseless beasts.”

Let us then become men at last, and let us look up unto heaven; and that which is according to His image, (Colos. iii. 10.) let us receive and recover: that we may obtain also the blessings to come through the grace and loving-kindness of our Lord Jesus Christ, with Whom to the Father and the Holy Spirit be glory, power, honor, now and always, and unto everlasting ages. Amen.

ΟΜΙΛΙΑ Θʹ. Εἴ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυ σὸν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην: ἑκάστου τὸ ἔργον φανερὸν γενήσε ται. Ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκα λύπτεται: καὶ ἑκάστου τὸ ἔργον, ὁποῖόν ἐστι, τὸ πῦρ αὐτὸ δοκιμάσει. Εἴ τινος τὸ ἔργον μένει ὃ ἐπῳκοδόμησε, μισθὸν λήψεται: εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται: αὐτὸς δὲ σωθήσεται, οὕτω δὲ ὡς διὰ πυρός. αʹ. Οὐ μικρὸν ἡμῖν τοῦτο τὸ προκείμενον ζήτημα, ἀλλὰ καὶ περὶ τῶν σφόδρα ἀναγκαίων, καὶ ὧν ἅπαντες ζητοῦσιν ἄνθρωποι, εἰ τέλος ἔχει τὸ τῆς γεέννης πῦρ. Ὅτι μὲν γὰρ οὐκ ἔχει, ὁ Χριστὸς ἀπεφήνατο λέγων: Τὸ πῦρ αὐτῶν οὐ σβεσθήσεται, καὶ ὁ σκώληξ αὐτῶν οὐ τελευτήσει. Καὶ οἶδα μὲν, ὅτι ναρκᾶτε ταῦτα ἀκούοντες: ἀλλὰ τί πάθω; καὶ γὰρ ὁ Θεὸς κελεύει ταῦτα συνεχῶς ἐνηχεῖν, λέγων: Διάστειλαι τῷ λαῷ τούτῳ: καὶ ἡμεῖς εἰς διακονίαν λόγου τετάγμεθα, καὶ ἀνάγκη φορτικὸν εἶναι τοῖς ἀκροαταῖς, οὐχ ἑκόντα, ἀλλ' ἀναγκαζόμενον. Μᾶλλον δὲ, εἰ βούλεσθε, οὐκ ἐσόμεθα φορτικοί: Ἂν γὰρ, φησὶ, ποιῇς τὸ ἀγαθὸν, μὴ φοβοῦ. Ὥστε ἔξεστιν ὑμῖν μὴ μόνον μὴ μετὰ ἀπεχθείας, ἀλλὰ καὶ μετὰ ἡδονῆς ἡμῶν ἀκούειν. Ὅτι μὲν οὖν οὐκ ἔχει τέλος, καὶ ὁ Χριστὸς ἀπεφήνατο: καὶ ὁ Παῦλος δέ φησι, δεικνὺς ἀθάνατον τὴν κόλασιν, ὅτι οἱ ἁμαρτάνοντες δίκην τίσουσι ὄλεθρον αἰώνιον: καὶ πάλιν, Μὴ πλανᾶσθε: οὔτε πόρνοι, οὔτε μοιχοὶ, οὔτε μαλακοὶ βασιλείαν Θεοῦ κληρονομήσουσι: καὶ Ἑβραίοις δὲ ἔλεγεν: Εἰρήνην διώκετε μετὰ πάντων καὶ τὸν ἁγιασμὸν, οὗ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον. Καὶ ὁ Χριστὸς δὲ τοῖς εἰρηκόσιν, Ἐν τῷ ὀνόματί σου δυνάμεις πολλὰς ἐποιήσαμεν, φησί: Πορεύεσθε ἀπ' ἐμοῦ, οἱ ἐργαζόμενοι τὴν ἀνομίαν: οὐκ οἶδα ὑμᾶς. Καὶ αἱ παρθένοι δὲ ἀποκλεισθεῖσαι, οὐκ ἔτι εἰσῆλθον: καὶ περὶ τῶν μὴ θρεψάντων δὲ αὐτὸν φησὶν, ὅτι Ἀπελεύσονται εἰς κόλασιν αἰώνιον. Καὶ μή μοι λέγε: Ποῦ ὁ τοῦ δικαίου διαφυλάττεται λόγος, εἰ μὴ ἔχει τέλος ἡ κόλασις; Ὅταν γὰρ ὁ Θεὸς ἐργάζηταί τι, πείθου ταῖς ἀποφάσεσι, καὶ μὴ ὑπόβαλλε λογισμοῖς ἀνθρωπίνοις τὰ λεγόμενα. Ἄλλως δὲ πῶς οὐκ ἂν εἴη δίκαιον τὸν μυρία παθόντα ἐξ ἀρχῆς ἀγαθὰ, εἶτα κολάσεως ἄξια πράξαντα, καὶ μήτε ἀπειλῇ μήτε εὐεργεσίᾳ βελτίω γενόμενον, κολάζεσθαι; Εἰ γὰρ τὸ δίκαιον ἐξετάζεις, ἐξ ἀρχῆς ἡμᾶς εὐθέως ἐχρῆν ἀπολέσθαι, κατὰ τὸν τοῦ δικαίου λόγον: μᾶλλον δὲ οὐδὲ τότε κατὰ τὸν τοῦ δικαίου λόγον μόνον. Καὶ γὰρ καὶ φιλανθρωπίαν εἶχεν, εἰ καὶ τοῦτο ἐπάθομεν τὸ γινόμενον. Ὅταν μὲν γάρ τις τὸν μηδὲν ἠδικηκότα ὑβρίζῃ, κατὰ τὸν τοῦ δικαίου λόγον δίδωσι δίκην: ὅταν δέ τις τὸν εὐεργέτην, τὸν οὐδὲν προπαθόντα μὲν, εὖ ποιήσαντα δὲ μυρία, καὶ μόνον τοῦ εἶναι γενόμενον αἴτιον, καὶ Θεὸν ὄντα, καὶ ψυχὴν ἐμπνεύσαντα, καὶ μυρία χαρισάμενον, καὶ εἰς οὐρανὸν βουληθέντα ἀναγαγεῖν, εἰ τοῦτον μετὰ τοσαύτας εὐεργεσίας μὴ μόνον ὑβρίζει, ἀλλὰ καὶ καθ' ἡμέραν ὑβρίζει δι' ὧν ποιεῖ, ποίας ἄξιος ἔσται συγγνώμης; Οὐχ ὁρᾷς πῶς τὸν Ἀδὰμ ἐκόλασε διὰ μίαν ἁμαρτίαν; Ναὶ, φησὶ, παράδεισον παρέδωκεν ἐκείνῳ, καὶ πολλῆς εὐνοίας ἀπολαῦσαι ἐποίησε. Καίτοι γε οὐκ ἔστιν ἴσον, ἀδείας ἀπολαύοντα ἁμαρτάνειν, καὶ ἐν θλίψει καθεστῶτα πολλῇ. Καὶ γὰρ τὸ δεινὸν τοῦτό ἐστιν, ὅτι οὐδὲ ἐν παραδείσῳ ὢν ἁμαρτάνεις, ἀλλ' ἐν τοῖς μυρίοις τοῦ παρόντος βίου κακοῖς, καὶ οὐδὲ τῇ ταλαιπωρίᾳ σωφρονέστερος γίνῃ: ὥσπερ ἂν εἴ τις δεδεμένος χρῷτο τῇ πονηρίᾳ. Σοὶ δὲ καὶ παραδείσου μείζονα ἐπηγγείλατο: καὶ οὔτε ἔδωκεν ἤδη, ἵνα μή σε διαχέῃ ἐν τῷ καιρῷ τῶν ἀγώνων, οὔτε ἐσίγησεν, ἵνα μή σε καταβάλ[λ]ῃ τοῖς πόνοις. Κἀκεῖνος μὲν μίαν ἁμαρτίαν ἁμαρτὼν, θάνατον ὁλόκληρον ἐπεσπάσατο, ἡμεῖς δὲ μυρία καθ' ἑκάστην ἡμέραν πλημμελοῦμεν. Εἰ δὲ μίαν ἐργασάμενος ἐκεῖνος τοσοῦτον ἐπεσπάσατο κακὸν, καὶ θάνατον εἰσήνεγκεν: οἱ διηνεκῶς ἐν ἁμαρτήμασι ζῶντες, τί οὐ πεισόμεθα, οἱ ἀντὶ παραδείσου τὸν οὐρανὸν προσδοκῶντες; Φορτικὸς ὁ λόγος, καὶ λυπεῖ τὸν ἀκροατήν: καὶ ἐξ ὧν αὐτὸς πάσχω, τοῦτο οἶδα: καὶ γὰρ ἡ καρδία μου ταράττεται καὶ πάλλει: καὶ ὅσῳ ἂν ἴδω κατασκευαζόμενον τὸν τῆς γεέννης λόγον, τοσούτῳ μᾶλλον τρέμω καὶ ἀναδύομαι τῷ δέει. Ἀλλ' ἀνάγκη ταῦτα λέγειν, ἵνα μὴ περιπέσωμεν τῇ γεέννῃ. Οὐκ ἔλαβες σὺ παράδεισον οὐδὲ ξύλα καὶ φυτὰ, ἀλλ' οὐρανὸν καὶ τὰ ἐν τοῖς οὐρανοῖς ἀγαθά. Εἰ δὲ ὁ ἐλάττω λαβὼν κατεδικάσθη, καὶ οὐδεὶς αὐτὸν ἐξείλετο λόγος, πολλῷ μᾶλλον ἡμεῖς οἱ πλείονα ἁμαρτάνοντες καὶ ἐπὶ μείζοσι κεκλημένοι, τὰ ἀνήκεστα ὑπομενοῦμεν. Ἐννόησον γοῦν πόσον χρόνον ἐν τῷ θανάτῳ μένει διὰ μίαν ἁμαρτίαν τὸ γένος τὸ ἡμέτερον. Πεντακισχίλια ἔτη καὶ πλείω παρῆλθε, καὶ ὁ θάνατος οὐδέπω λέλυται διὰ μίαν ἁμαρτίαν. Καὶ οὐδὲ ἔχομεν εἰπεῖν, ὅτι προφητῶν ἤκουσεν ὁ Ἀδὰμ, οὐδὲ ὅτι ἐπὶ ἁμαρτήμασιν ἑτέρους κολαζομένους εἶδε, καὶ φοβηθῆναι ἐντεῦθεν αὐτὸν εἰκὸς ἦν, καὶ αὐτῷ τῷ παραδείγματι σωφρονισθῆναι: πρῶτος γὰρ ἦν τότε καὶ μόνος, ἀλλ' ὅμως ἐτιμωρεῖτο. Σὺ δὲ οὐδὲν ἂν ἔχοις τούτων προβαλέσθαι, ὁ μετὰ τοσαῦτα παραδείγματα γενόμενος χείρων, ὁ τοσούτου καταξιωθεὶς Πνεύματος, καὶ οὐ μίαν οὐδὲ δύο καὶ τρεῖς, ἀλλὰ μυρίας ἐφελκόμενος ἁμαρτίας. Μὴ γὰρ, ὅτι ἐν ῥοπῇ βραχείᾳ τὰ ἁμαρτήματα γίνεται, τοῦτο σκόπει, καὶ διὰ τοῦτο καὶ τὴν κόλασιν ῥοπῆς εἶναι νόμιζε. Οὐχ ὁρᾷς τοὺς ἀνθρώπους, οἳ πολλάκις ὑπὲρ μιᾶς κλοπῆς καὶ μιᾶς μοιχείας ἐν μικρᾷ ῥοπῇ γινομένης ἐν δεσμωτηρίοις καὶ μετάλλοις ὁλόκληρον αὐτῶν τὸν βίον ἀνάλωσαν, λιμῷ διηνεκεῖ καὶ μυρίοις παλαίοντες θανάτοις; καὶ οὐδεὶς αὐτοὺς ἐξείλετο οὐδὲ εἶπεν, ὅτι ἐπειδὴ ἐν βραχείᾳ καιροῦ ῥοπῇ τὸ ἁμάρτημα γέγονε, δεῖ καὶ τὴν κόλασιν ἀντίῤῥοπον τῇ ἁμαρτίᾳ καὶ τὸν χρόνον ἔχειν. βʹ. Ἀλλ' ἄνθρωποι, φησὶν, εἰσὶν, οἱ ταῦτα ποιοῦντες, ὁ δὲ Θεὸς φιλάνθρωπός ἐστι. Πρῶτον μὲν οὖν οὐδὲ ἄνθρωποι ὠμότητι ταῦτα πράττουσιν, ἀλλὰ φιλανθρωπίᾳ: καὶ ὁ Θεὸς δὲ, ὥσπερ ἐστὶ φιλάνθρωπος, οὕτω καὶ ἐπεξέρχεται: κατὰ γὰρ τὸ ἔλεος αὐτοῦ πολὺς καὶ ὁ ἔλεγχος αὐτοῦ. Ὅταν οὖν εἴπῃς φιλάνθρωπον τὸν Θεὸν, τότε μείζονά μοι λέγεις τῆς κολάσεως τὴν ἀφορμὴν, ὅτι εἰς τοιοῦτον ἁμαρτάνομεν. Διὸ καὶ ὁ Παῦλος ἔλεγε: Φοβερὸν τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος. Ἀνάσχεσθε, παρακαλῶ, τῆς πυρᾶς τῶν ῥημάτων: ἴσως γὰρ, ἴσως ἔσται τις ὑμῖν ἐντεῦθεν παραμυθία. Τίς ἀνθρώπων δύναται κολάσαι οὕτως, ὡς ἐκόλασεν ὁ Θεὸς, κατακλυσμὸν ποιήσας καὶ πανωλεθρίαν τοσούτου γένους, καὶ μετὰ μικρὸν πάλιν πῦρ ἄνωθεν βρέξας, καὶ πάντας ἄρδην ἀφανίσας; ποία ἀνθρώπων τιμωρία δύναται εἶναι τοιαύτη; Οὐχ ὁρᾷς ἀθάνατον σχεδὸν καὶ τὴν ἐντεῦθεν κόλασιν οὖσαν; Τετρακισχίλια ἔτη παρῆλθε, καὶ ἡ τιμωρία μένει τῶν Σοδομιτῶν ἀκμάζουσα. Ὥσπερ γὰρ ἡ φιλανθρωπία αὐτοῦ μεγάλη, οὕτω καὶ ἡ κόλασις. Καὶ γὰρ εἰ μὲν φορτικά τινα ἐπέταξε καὶ ἀδύνατα, ἴσως ἄν τις εἶχε τὴν δυσκολίαν προβαλέσθαι τῶν νόμων: εἰ δὲ σφόδρα ῥᾷστα, τί ἂν ἔχοιμεν εἰπεῖν μηδὲ τούτων ποιούμενοι λόγον; Νηστεῦσαι οὐ δύνασαι, οὐδὲ παρθενίαν ἀσκῆσαι; Καίτοι γε δύνασαι, ἐὰν θέλῃς, καὶ κατηγοροῦσιν ἡμῶν οἱ δυνηθέντες: ἀλλ' ὅμως οὐκ ἐχρήσατο ταύτῃ πρὸς ἡμᾶς ὁ Θεὸς τῇ ἀκριβείᾳ, οὐδὲ ἐπέταξε ταῦτα οὐδὲ ἐνομοθέτησεν, ἀλλ' ἀφῆκεν εἶναι τὴν αἵρεσιν ἐν τῇ γνώμῃ τῶν ἀκουόντων: σωφρονεῖν δὲ ἐν γάμῳ δύνασαι, καὶ μὴ μεθύειν δύνασαι. Χρήματα κενῶσαι οὐ δύνασαι πάντα; Καίτοι γε δύνασαι, καὶ δηλοῦσιν οἱ ἐργασάμενοι: ἀλλ' ὅμως οὐδὲ τοῦτο ἐπέταξεν, ἀλλὰ μὴ ἁρπάζειν ἐκέλευσε, καὶ ἐκ τῶν ὄντων τοῖς δεομένοις ἐπικουρεῖν. Εἰ δὲ λέγοι τις, ὅτι Οὐδὲ τῇ γυναικὶ μόνον ἀρκεσθῆναι δύναμαι, ἀπατᾷ ἑαυτὸν καὶ παραλογίζεται: καὶ κατηγοροῦσιν οἱ χωρὶς γυναικὸς σωφρονοῦντες. Τί δὲ, εἰπέ μοι, μὴ λοιδορεῖσθαι οὐ δύνασαι; μὴ καταρᾶσθαι οὐ δύνασαι; Καὶ μὴν τὸ ταῦτα ποιεῖν φορτικὸν, οὐ τὸ μὴ ποιεῖν. Ποίαν οὖν ἔχομεν ἀπολογίαν, τὰ οὕτω κοῦφα καὶ εὔκολα μὴ φυλάττοντες; Οὐκ ἔστιν εἰπεῖν οὐδεμίαν. Ὅτι μὲν οὖν ἀθάνατος ἡ κόλασις, ἐκ τῶν εἰρημένων ἁπάντων δῆλον: ἐπειδὴ δὲ δοκεῖ τισι τὸ τοῦ Παύλου ῥῆμα ἀντιπίπτειν, φέρε καὶ αὐτὸ καταμάθωμεν ἀγαγόντες εἰς μέσον. Εἰπὼν γὰρ, Εἴ τινος τὸ ἔργον μένει, ὃ ἐπῳκοδόμησε, μισθὸν λήψεται: καὶ εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται, ἐπήγαγεν: Αὐτὸς δὲ σωθήσεται, οὕτω δὲ ὡς διὰ πυρός. Τί οὖν ἂν εἴποιμεν πρὸς τοῦτο: Σκοπήσωμεν πρότερον τίς ἐστιν ὁ θεμέλιος, καὶ τίς ὁ χρυσὸς, καὶ τίνες οἱ λίθοι οἱ τίμιοι, καὶ τίς ὁ χόρτος, καὶ τίς ἡ καλάμη. Τὸν μὲν οὖν θεμέλιον φανερῶς αὐτὸς ἐδήλωσεν ὄντα τὸν Χριστὸν εἰπών: Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, φησὶν, ὅς ἐστι Χριστὸς Ἰησοῦς. Ἡ δὲ οἰκοδομὴ πράξεις ἐμοὶ δοκοῦσιν εἶναι. Καίτοι γέ τινές φασιν, ὅτι καὶ αὐτὸ τοῦτο περὶ διδασκάλων εἴρηται καὶ μαθητῶν, καὶ περὶ αἱρέσεων διεφθαρμένων: ἀλλ' ὁ λόγος οὐ παραδέχεται. Εἰ γὰρ τοῦτό ἐστι, πῶς τὸ μὲν ἔργον ἀπόλλυται, ὁ δὲ οἰκοδομῶν σωθήσεται κἂν διὰ πυρός; τὸν γὰρ αἴτιον μᾶλλον ἀπόλλυσθαι ἐχρῆν; νυνὶ δὲ εὑρεθήσεται πλείονα δίκην διδοὺς ὁ οἰκοδομηθείς. Εἰ μὲν γὰρ ὁ διδάσκαλος αἴτιος γέγονε τῆς κακίας, πλείονα ἄξιος δοῦναι δίκην: πῶς οὖν σωθήσεται; εἰ δ' οὐκ αἴτιος, ἀλλὰ παρὰ τὴν οἰκείαν δυστροπίαν οἱ μαθηταὶ τοιοῦτοι γεγόνασιν, οὐδ' ὅλως ἄξιος δοῦναι δίκην, ἀλλ' οὐδὲ ζημίαν ὑποστῆναι ὁ καλῶς οἰκοδομήσας. Πῶς οὖν φησι, Ζημιωθήσεται; Ὅθεν δῆλον ὅτι περὶ πράξεων ὁ λόγος. Ἐπειδὴ γὰρ μέλλει λοιπὸν πρὸς τὸν πεπορνευκότα ἀποτείνεσθαι, ἄνωθεν καὶ πρὸ πολλοῦ καταβάλλεται τὰ προοίμια. Οἶδε γὰρ, περὶ ἑτέρου διαλεγόμενος, ἐν αὐτῇ τῇ περὶ ἑτέρου διαλέξει προκατασκευάζειν ἕτερον, ἐφ' ὃ μέλλει ἰέναι. Καὶ γὰρ ἐπιτιμῶν περὶ τοῦ μὴ ἀναμένειν ἑαυτοὺς τοῖς ἀρίστοις, τὸν περὶ τῶν μυστηρίων κατεσκεύασε λόγον. Ὅτι δὲ καὶ νῦν πρὸς τὸν πεπορνευκότα ἐπείγεται, περὶ τοῦ θεμελίου εἰπὼν, ἐπήγαγεν: Οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν; Εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός. Ταῦτα δὲ ἔλεγεν ἤδη διασαλεύων τῷ φόβῳ τὴν ψυχὴν τοῦ πεπορνευκότος. Εἴ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσὸν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην. Μετὰ γὰρ τὴν πίστιν οἰκοδομῆς χρεία: διὸ καὶ ἀλλαχοῦ φησιν: Οἰκοδομεῖτε ἀλλήλους ἐν τοῖς λόγοις τούτοις. Καὶ γὰρ καὶ ὁ τεχνίτης καὶ ὁ μαθητὴς συνεισφέρουσιν ἐν τῇ οἰκοδομῇ: διὸ λέγει: Ἕκαστος δὲ βλεπέτω πῶς ἐποικοδομεῖ. γʹ. Εἰ δὲ περὶ πίστεως ταῦτα εἴρητο, λόγον οὐκ ἔχει τὸ λεγόμενον. Ἐν γὰρ τῇ πίστει ἴσους πάντας εἶναι χρὴ, ἐπειδὴ μία πίστις: ἐν δὲ ἀρετῇ βίου οὐκ ἔνι πάντας εἶναι τοὺς αὐτούς. Πίστις μὲν γὰρ οὐκ ἔστιν ἡ μὲν ἐλάττων, ἡ δὲ βελτίων, ἀλλ' ἡ αὐτὴ πάντων τῶν ἀληθῶς πιστευόντων: ἐπὶ δὲ βίου ἔστι τοὺς μὲν σπουδαιοτέρους εἶναι, τοὺς δὲ ῥᾳθυμοτέρους: καὶ τοὺς μὲν ἀκριβεστέρους, τοὺς δὲ καταδεεστέρους: καὶ τοὺς μὲν τὰ μείζω, τοὺς δὲ τὰ ἐλάττω κατωρθωκέναι: καὶ τοὺς μὲν χαλεπώτερα, τοὺς δὲ καταδεέστερα πεπλημμεληκέναι. Διὰ τοῦτο εἶπε χρυσὸν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην. Ἑκάστου τὸ ἔργον φανερὸν γενήσεται. Τὴν πρᾶξιν ἐνταῦθά φησιν. Εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐπῳκοδόμησε, μισθὸν λήψεται: εἴ τινος τὸ ἔργον κατακαήσεται, ζημιωθήσεται. Καίτοι γε εἰ περὶ μαθητῶν καὶ διδασκάλων τὸ λεγόμενον ἦν, οὔτε ζημιοῦσθαι ἐχρῆν, εἰ μὴ ἤκουσαν οἱ μαθηταί, Διὰ γὰρ τοῦτό φησιν: Ἕκαστος τὸν ἴδιον μισθὸν λήψεται κατὰ τὸν ἴδιον κόπον: οὐ κατὰ τὸ τέλος, ἀλλὰ κατὰ τὸν κόπον. Τί γὰρ, εἰ μὴ προσεῖχον οἱ ἀκούοντες; Ὅθεν δῆλον καὶ ἐντεῦθεν, ὅτι περὶ ἔργων τὸ λεγόμενον. Ὃ δὲ λέγει, τοῦτό ἐστιν: Εἴ τις κακὸν βίον ἔχει μετὰ πίστεως ὀρθῆς, οὐ προστήσεται αὐτοῦ ἡ πίστις εἰς τὸ μὴ κολάζεσθαι, τοῦ ἔργου κατακαιομένου. Τὸ δὲ, Κατακαήσεται, τοῦτ' ἔστιν, οὐκ οἴσει τοῦ πυρὸς τὴν ῥύμην. Ἀλλ' ὥσπερ εἴ τις χρυσᾶ ὅπλα ἔχων διέλθοι ποταμὸν πυρὸς, φαιδρότερος διαβαίνει: εἰ δὲ χόρτον ἔχων διέλθοι, οὐ μόνον οὐδὲν ὀνίνησιν, ἀλλὰ καὶ ἑαυτὸν ἀπόλλυσιν: οὕτω καὶ ἐπὶ τῶν ἔργων ἐστίν. Οὐ γὰρ ὡς περὶ ἐνυποστάτων διαλεγόμενος καὶ διακαιομένων, τοῦτο λέγει, ἀλλὰ τὸν φόβον μᾶλλον ἐπιτεῖναι θέλων, καὶ δεῖξαι γυμνὸν ἀσφαλείας τὸν ἐν κακίᾳ ὄντα. Διὸ καὶ ἔλεγε: Ζημιωθήσεται. Ἰδοὺ μία κόλασις. Αὐτὸς δὲ σωθήσεται, οὕτω δὲ ὡς διὰ πυρός. Ἰδοὺ καὶ δευτέρα. Ὃ δὲ λέγει, τοῦτό ἐστιν: Οὐχὶ καὶ αὐτὸς οὕτως ἀπολεῖται, ὡς τὰ ἔργα, εἰς τὸ μηδὲν χωρῶν: ἀλλὰ μενεῖ ἐν τῷ πυρί. Σωτηρίαν γοῦν τὸ πρᾶγμα καλεῖ, φησί. Οὐχ ἁπλῶς: διὰ τοῦτο προσέθηκεν: Ὡς διὰ πυρός. Καὶ γὰρ καὶ ἡμῖν ἔθος λέγειν, Ἐν τῷ πυρὶ σώζεται, περὶ τῶν μὴ κατακαιομένων καὶ τεφρουμένων εὐθέως ὑλῶν. Μὴ οὖν, ἐπειδὴ πῦρ ἤκουσας, νομίσῃς εἰς ἀνυπαρξίαν χωρεῖν τοὺς καιομένους. Εἰ δὲ σωτηρίαν καὶ τὴν τοιαύτην τιμωρίαν καλεῖ, μὴ θαυμάσῃς: ἔθος γὰρ αὐτῷ καὶ ἐπὶ τῶν κακεμφάτων καλοῖς ὀνόμασι κεχρῆσθαι, καὶ ἐπὶ τῶν χρηστῶν τοῖς ἐναντίοις. Οἷον, τὸ τῆς αἰχμαλωσίας ὄνομα, πονηροῦ πράγματος δοκεῖ εἶναι ὄνομα: ἀλλ' ἐπὶ καλῷ Παῦλος αὐτῷ κέχρηται λέγων: Αἰχμαλωτίζοντες πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ. Καὶ ἐπὶ κακῷ πάλιν εὐφήμῳ κέχρηται ὀνόματι, λέγων: Ἐβασίλευσεν ἡ ἁμαρτία: καίτοι γε τὸ τῆς βασιλείας ὄνομα εὔφημόν ἐστι μᾶλλον. Οὕτω καὶ ἐνταῦθα εἰπὼν, Σωθήσεται, οὐδὲν ἕτερον ἢ τὴν ἐπίτασιν τῆς τιμωρίας ᾐνίξατο, ὡσανεὶ ἔλεγεν: Αὐτὸς δὲ μενεῖ διηνεκῶς κολαζόμενος. Εἶτα καὶ ἐπιφέρει λέγων: Οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε; Ἐπειδὴ γὰρ περὶ τῶν διατεμνόντων τὴν Ἐκκλησίαν ἐν τοῖς ἔμπροσθεν διελέχθη, καθάπτεται λοιπὸν καὶ τοῦ πεπορνευκότος, σαφῶς μὲν οὐδέπω, ἀορίστως δὲ, αἰνιττόμενος τὸν διεφθαρμένον αὐτοῦ βίον, καὶ ἐπαίρων τὸ ἁμάρτημα ἀπὸ τῆς ἤδη δοθείσης αὐτῷ δωρεᾶς. Εἶτα καὶ τοὺς ἄλλους ἐντρέπει ἀπὸ τῶν αὐτῶν τούτων τῶν ἤδη ὑπαρξάντων. Ἢ γὰρ ἀπὸ τῶν μελλόντων, ἢ ἀπὸ τῶν ἤδη γεγενημένων, ἢ λυπηρῶν, ἢ χρηστῶν, ἀεὶ τοῦτο ποιεῖ: ἀπὸ μὲν τῶν μελλόντων: Ἡ γὰρ ἡμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποκαλύπτεται: ἀπὸ δὲ τῶν ἤδη γεγενημένων: Οὐκ οἴδατε ὅτι ναὸς Θεοῦ ἐστε, καὶ τὸ Πνεῦμα τοῦ Θεοῦ οἰκεῖ ἐν ὑμῖν; Εἴ τις τὸν ναὸν τοῦ Θεοῦ φθείρει, φθερεῖ τοῦτον ὁ Θεός. Ὁρᾷς τὴν καταφορὰν τοῦ λόγου; Ἀλλ' ἕως τὸ πρόσωπον ἄδηλόν ἐστιν, οὐχ οὕτως ἐπαχθὲς τὸ λεγόμενον, πάντων διανεμομένων τὸν τῆς ἐπιτιμήσεως φόβον. Φθερεῖ τοῦτον ὁ Θεός: τουτέστιν, ἀπολεῖ. Τοῦτο δὲ οὐχὶ καταρωμένου ἐστὶν, ἀλλὰ προφητεύοντος. Ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν. Ὁ δὲ πεπορνευμένος βέβηλος. Εἶτα, ἵνα μὴ δόξῃ πρὸς ἐκεῖνον ἀποτείνεσθαι, εἰπὼν, Ὁ γὰρ ναὸς τοῦ Θεοῦ ἅγιός ἐστιν, ἐπάγει: Οἵτινές ἐστε ὑμεῖς. Μηδεὶς ἑαυτὸν ἐξαπατάτω. Καὶ τοῦτο πρὸς ἐκεῖνον, ὡς νομίζοντά τι εἶναι, καὶ ἀπὸ τῆς σοφίας αὐχοῦντα. Καὶ ἵνα μὴ δόξῃ παρέργως μέχρι πολλοῦ πρὸς αὐτὸν ἀποτείνεσθαι, ἐμβαλὼν αὐτὸν εἰς ἀγωνίαν καὶ τῷ φόβῳ παραδοὺς αὐτὸν, πάλιν ἐπὶ τὸ κοινὸν ἔγκλημα τὸν λόγον ἄγει, λέγων: Εἴ τις δοκεῖ φρόνιμος εἶναι ἐν ὑμῖν ἐν τῷ αἰῶνι τούτῳ, μωρὸς γενέσθω, ἵνα γένηται σοφός. Ποιεῖ δὲ αὐτὸ λοιπὸν μετὰ πολλῆς τῆς παῤῥησίας, ἅτε καταγωνισάμενος αὐτοὺς ἱκανῶς. Κἂν γὰρ πλούσιος ᾖ τις, κἂν εὐγενὴς, τῶν εὐτελῶν ἐστιν εὐτελέστερος, ὅταν ὑπὸ τῆς ἁμαρτίας ἁλῶ. Ὥσπερ γὰρ κἂν βασιλεὺς ᾖ τις, δοῦλος δὲ γένηται βαρβάρων, πάντων ἐστὶν ἀθλιώτερος: οὕτω καὶ ἐπὶ τῆς ἁμαρτίας. Βάρβαρος γάρ ἐστιν ἡ ἁμαρτία, καὶ ψυχῆς οὐκ εἰδυῖα φείδεσθαι τῆς ἅπαξ ἁλούσης, ἀλλ' ἐπὶ λύμῃ τῶν ἐπιδεχομένων αὐτὴν τυραννοῦσα. δʹ. Οὐδὲν γὰρ οὕτως ἀλόγιστον, ὡς ἁμαρτία, οὐδὲν οὕτως ἀνόητον καὶ μωρὸν καὶ ῥαγδαῖον: πάντα ἀνατρέπει καὶ συγχεῖ καὶ ἀπόλλυσι ἔνθα ἂν εἰσπηδήσῃ: ἀηδὴς ἰδεῖν, φορτικὴ καὶ ἐπαχθής. Καὶ εἴ τις αὐτὴν ἀνέπλαττε ζωγράφος, οὐκ ἄν μοι δοκεῖ ἁμαρτεῖν οὕτως αὐτὴν ἀναπλάττων, γυναῖκά τινα θηριόμορφον, βάρβαρον, πῦρ πνέουσαν, ἀτερπῆ, μέλαιναν, οἵας οἱ τῶν ἔξωθεν ποιηταὶ τὰς Σκύλλας ὑπογράφουσι. Μυρίαις γὰρ χερσὶν ἐπιλαμβάνεται τῶν ἡμετέρων λογισμῶν, καὶ ἀδοκήτως ἐπεισέρχεται, καὶ πάντα διασπαράττει, καθάπερ οἱ κύνες οἱ λάθρα δάκνοντες. Μᾶλλον δὲ τί δεῖ ζωγραφίας ἡμῖν, δέον τοὺς κατ' αὐτὴν πεποιημένους εἰς μέσον ἀγαγεῖν; Τίνα οὖν βούλεσθε πρότερον ὑπογράψωμεν; τὸν πλεονέκτην καὶ ἅρπαγα; Καὶ τί τῶν ὀφθαλμῶν ἐκείνων ἀναισχυντότερον; τί ἀναιδέστερον καὶ κυνικώτερον; οὐ γὰρ οὕτω κύων ἕστηκεν ἀναιδευόμενος, ὡς οὗτος, ὅταν τὰ πάντων ἁρπάζῃ. Τί τῶν χειρῶν μιαρώτερον ἐκείνων; τί τοῦ στόματος ἰταμώτερον τοῦ πάντα καταπίνοντος, καὶ οὐ κορεννυμένου; Μὴ γὰρ εἰς τὸ πρόσωπον καὶ τοὺς ὀφθαλμοὺς ἴδῃς, ὅτι ἀνθρώπου: οὐ γὰρ τὰ τοιαῦτα βλέπουσιν οἱ ἀνθρώπινοι ὀφθαλμοί. Οὐ βλέπει τοὺς ἀνθρώπους ἀνθρώπους, οὐ βλέπει τὸν οὐρανὸν οὐρανὸν, οὐδὲ ἀνανεύει πρὸς τὸν Δεσπότην, ἀλλὰ πάντα χρήματα εἶναι νομίζει. Οἱ ἀνθρώπων ὀφθαλμοὶ πένητας εἰώθασιν ὁρᾷν καταπεπονημένους, καὶ ἐπικλᾶσθαι: οὗτοι δὲ τοῦ ἅρπαγος ὁρῶσι πένητας, καὶ ἐκθηριοῦνται: οἱ ἀνθρώπων ὀφθαλμοὶ οὐχ ὡς ἴδια τὰ ἀλλότρια βλέπουσιν, ἀλλὰ καὶ τὰ ἴδια ὡς ἀλλότρια, καὶ οὐκ ἐφίενται τῶν ἑτέροις δεδομένων, ἀλλὰ καὶ εἰς ἑτέρους κενοῦσι τὰ ἑαυτῶν: οὗτοι δὲ οὐκ ἀνέχονται, εἰ μὴ τὰ πάντων λάβοιεν: οὐ γὰρ ἀνθρώπινον, ἀλλὰ θηριῶδες ἔχουσιν ὄμμα. Οἱ ἀνθρώπων ὀφθαλμοὶ γυμνὸν ἰδεῖν τὸ σῶμα τὸ ἑαυτῶν οὐκ ἀνέχονται: αὐτῶν γάρ ἐστι, κἂν ἑτέρων ᾖ κατὰ πρόσωπον: οὗτοι δὲ εἰ μὴ πάντα γυμνώσαιεν, καὶ τὰ πάντων οἴκοι κατάθωνται, οὐδέποτε κόρον λαμβάνουσι, μᾶλλον δὲ οὐδέποτε ἐμπιπλῶνται. Διόπερ οὐδὲ θηρίων τὰς χεῖρας τὰς τούτων ἄν τις εἶναι φαίη μόνον, ἀλλὰ καὶ τούτων ἀγριωτέρας πολλῷ καὶ χαλεπωτέρας. Ἄρκτοι μὲν γὰρ καὶ λύκοι, ἐπειδὰν λάβωσι κόρον, τῆς τοιαύτης τροφῆς ἀφίστανται: οὗτοι δὲ κόρον οὐκ ἔχουσι. Καίτοι διὰ τοῦτο χεῖρας ἡμῖν ἐποίησεν ὁ Θεὸς, ἵνα ἑτέροις βοηθῶμεν, οὐχ ἵνα ἐπιβουλεύωμεν. Εἰ δὲ μέλλοιμεν αὐταῖς εἰς τοῦτο κεχρῆσθαι, βέλτιον αὐτὰς ἀποκοπῆναι, καὶ χωρὶς τούτων εἶναι. Σὺ δὲ ἂν μὲν πρόβατον σπαράττῃ θηρίον, ἀλγεῖς: εἰς αὐτὸν δὲ τὸν ὁμόφυλον τοῦτο ἐργαζόμενος, οὐ νομίζεις τι ποιεῖν δεινόν; καὶ πῶς ἂν εἴης ἄνθρωπος; Οὐχ ὁρᾷς ὅτι ἀνθρώπινον πρᾶγμα καλοῦμεν, τὸ ἐλέου γέμον καὶ φιλανθρωπίας; ὅταν δὲ ὠμόν τι καὶ ἀπηνὲς ἐργάσηται, ἀπάνθρωπον τὸν τοιοῦτον ὀνομάζομεν. Οὐκοῦν τὸν χαρακτῆρα τοῦ ἀνθρώπου ἀπὸ τοῦ ἐλεεῖν, τοῦ δὲ θηρίου ἀπὸ τοῦ ἐναντίου ὑπογράφομεν, λέγοντες ἀεί: Μὴ γὰρ ἄνθρωπος; θηρίον ἢ κύων. Οἱ γὰρ ἄνθρωποι πενίαν διορθοῦσιν, οὐκ αὔξουσι. Τούτων καὶ τὰ στόματα θηρίων ἐστὶ στόματα, μᾶλλον δὲ καὶ ταῦτα ἐκείνων ἀγριώτερα: καὶ γὰρ ῥήματα φθέγγονται μᾶλλον ἐκείνων τῶν ὀδόντων ἰὸν ἀφιέντα, φόνον ἐργαζόμενα. Καὶ εἰ πάντα τις ἐπέλθοι, τότε ὄψεται καλῶς, πῶς θηρία ἀπὸ ἀνθρώπων τοὺς χρωμένους ἡ ἀπανθρωπία ποιεῖ. Εἰ δὲ καὶ τὴν διάνοιάν τις ἐξετάσειε τῶν τοιούτων, οὐκέτι θηρία μόνον, ἀλλὰ καὶ δαίμονας αὐτοὺς προσερεῖ. Καὶ γὰρ πολλῆς γέμουσι τῆς ἀπηνείας καὶ τῆς πρὸς τὸν ὁμόδουλον ἔχθρας: καὶ οὔτε βασιλείας ἔρως ἐκεῖ, οὔτε γεέννης φόβος, οὐκ αἰδὼς ἀνθρώπων, οὐκ ἔλεος, οὐ συμπάθεια, ἀλλ' ἀναισχυντία καὶ ἰταμότης, καὶ ὑπεροψία τῶν μελλόντων ἁπάντων: καὶ μῦθος αὐτοῖς εἶναι δοκεῖ τὰ τοῦ Θεοῦ ῥήματα τὰ περὶ κολάσεως, καὶ γέλως ἡ ἀπειλή. Τοιαύτη γὰρ ἡ τοῦ πλεονέκτου διάνοια. Ὅταν οὖν ἔνδοθεν μὲν δαίμονες ὦσιν, ἔξωθεν δὲ θηρία, καὶ θηρίων χείρους, ποῦ θήσομεν τοὺς τοιούτους, εἰπέ μοι; Ὅτι γὰρ καὶ θηρίων χείρους, δῆλον ἐκεῖθεν: Τὰ θηρία τῇ φύσει τοιαῦτά ἐστιν: οὗτοι δὲ κατὰ φύσιν τὸ ἥμερον ἔχοντες, παρὰ φύσιν εἰς τὸ θηριῶδες ἑαυτοὺς ἐξάγειν βιάζονται. Καὶ οἱ δαίμονες δὲ τοὺς ἐπιβουλεύοντας ἀνθρώπους συμπράττοντας ἑαυτοῖς ἔχουσιν: ὡς εἰ μὴ συνέπραττον, τὸ πλέον τῶν ἐπιβουλῶν τῶν καθ' ἡμῶν ἐκείνοις ἀνῄρητο: οὗτοι δὲ καὶ φιλονεικούντων αὐτοῖς τῶν ἐπηρεαζομένων κρατεῖν ἐπιχειροῦσι. Πάλιν ὁ δαίμων ἀνθρώπῳ πολεμεῖ, οὐ δαίμοσι τοῖς ὁμοφύλοις: οὗτος δὲ τὸ συγγενὲς καὶ οἰκεῖον παντὶ τρόπῳ κακοῦν ἐπείγεται, καὶ οὐδὲ τὴν φύσιν αἰδεῖται. Οἶδα ὅτι πολλοὶ πρὸς ἡμᾶς ὑπὲρ τούτων ἀπεχθάνονται τῶν ῥημάτων: ἐγὼ δὲ οὐκ ἀπεχθάνομαι πρὸς αὐτοὺς, ἀλλ' ἐλεῶ καὶ δακρύω τοὺς οὕτω διακειμένους: κἂν πλῆξαι θέλωσιν, ἡδέως ἂν ἀνασχοίμην, εἰ ἀπέχοιντο τῆς θηριωδίας ταύτης. Οὐδὲ γὰρ ἐγὼ μόνος, ἀλλὰ καὶ ὁ προφήτης μεθ' ἡμῶν τοὺς τοιούτους ἐκβάλλει τῆς τῶν ἀνθρώπων συγγενείας, λέγων, ὅτι Ἄνθρωπος ἐν τιμῇ ὢν οὐ συνῆκεν, ἀλλὰ παρασυνεβλήθη τοῖς κτήνεσι τοῖς ἀνοήτοις. Γενώμεθα τοίνυν ἄνθρωποί ποτε, καὶ εἰς τὸν οὐρανὸν ἀναβλέψωμεν, καὶ τὸ κατ' εἰκόνα ἀπολάβωμεν, καὶ ἑαυτοὺς ἀνακτησώμεθα, ἵνα καὶ τῶν μελλόντων ἀγαθῶν ἐπιτύχωμεν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.