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of the Lord, he simply said, He raised the Lord; but concerning our bodies he added, "through his power," silencing those who speak against it by the trustworthiness of the power of the one who acts. But if he attributes the resurrection of Christ to the Father, let this not trouble you at all. For he has not set this down as if the Son were weak. For he is the one who says: "Destroy this temple, and in three days I will raise it." And again: "I have authority to lay down my life, and I have authority to take it up again." And Luke in the Acts says: "To whom he presented himself alive." For what reason, then, does he say this? So that you may understand this, that the things of the Son are attributed to the Father, and the things of the Father to the Son. For as the Lord himself says: "For what he does, these things the Son also does likewise"; and very opportunely he made mention of the resurrection here, suppressing the tyranny of gluttony with those hopes. "Do you not know that your bodies are members of Christ?" Having moved from the fornicator to the greedy man, he comes again from the latter to the former; no longer reasoning with him, but with the others who have not fornicated, and through this securing them lest they ever fall into the same things. "Shall I then take the members of Christ and make them members of a prostitute? By no means! Do you not know that he who is joined to a prostitute is one body? For, it says, 'the two shall become one flesh.' But he who is joined to the Lord is one spirit." He changes the expression to something more dreadful. For 95.620 he did not say, I will join to a prostitute, but, I will make them members of a prostitute. "Flee from fornication." He did not say, abstain from fornication, but, flee; that is, with haste make your escape from the evil. "Every sin that a man commits is outside the body. But he who fornicates, sins against his own body. Do you not know that your body is a temple of the Holy Spirit within you, whom you have from God, and you are not your own? For you were bought with a price; therefore glorify God in your body and in your spirit, which are God's." Of the Lord's, that is; for since he spent much argument, showing that they are members of Christ and his body, and have him as head, so that no one might suppose that the body of Christ himself is defiled, if a man fornicates, he says: that when someone is joined to a prostitute, he is no longer either a body or members of Christ, but sins against his own body; for grace, fleeing from the fornicator, takes away from him his still being the body of Christ, so that it happens that he commits the sin against his own body. What then? Does not the murderer, he says, defile his hand? And what of the greedy and the robber? It is clear to everyone, of course; but since it was not possible to say that nothing is worse than a fornicator, he magnified it in another way, saying that in fornication the whole body becomes polluted; for just as if falling into a cauldron of filth, and being immersed in the pollution, so is it contaminated. And this is also a custom with us. For from greed and robbery one would not hasten to go to a bath, but goes up to his own house without concern; but after intercourse with a prostitute, as if having become wholly unclean, he goes to wash himself; so the conscience has a certain more shameful conception from this sin. Both, then, are grievous, both greed and fornication, and they cast into Gehenna. But since Paul did all things with pastoral care, with the means he had he magnified the charge of fornication. He did not simply say, "of the Spirit," but "which is in you," which was also the part of one comforting, and he has mentioned the giver, at once making the hearer lofty and afraid; both by the greatness of the deposit and by the worth of the depositor. For he is not displeased with those, but even legislates concerning them, saying: "Having food and clothing, with these we shall be content"; but this matter he attacks, and entrusts its correction after the counsel to prayer. 95.621 And this is the part not only of one who shames, but also of one who compels towards virtue; for why do you refuse what you will, he says? Are you not your own master? wherefore he also added: "You were bought with a price."

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Κυρίου ἁπλῶς εἶπεν, Τὸν Κύριον ἤγειρεν· ἐπὶ δὲ τῶν ἡμετέρων σωμάτων προσέθηκεν τὸ, διὰ τῆς δυνάμεως αὐτοῦ, τῇ ἀξιοπιστίᾳ τῆς τοῦ ποιοῦντος ἰσχύος τοὺς ἀντιλέγοντας ἐπιστομίζων. Εἰ δὲ τῷ Πατρὶ τὴν ἀνάστασιν λογίζεται τοῦ Χριστοῦ, μηδὲν ὑμᾶς τοῦτο θορυβείτω. Οὐ γὰρ ὡς ἀτονοῦντος τοῦ Υἱοῦ τοῦτο τέθεικεν. Αὐτὸς γάρ ἐστιν ὁ λέγων· Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν. Καὶ πάλιν· Ἐξουσίαν ἔχω θεῖναι τὴν ψυχήν μου, καὶ ἐξουσίαν ἔχω λαβεῖν αὐτήν. Καὶ ὁ Λουκᾶς ἐν τοῖς πράξεσί φησιν· Οἷς παρέστησεν ἑαυτὸν ζῶντα. Τίνος οὖν ἕνεκεν οὕτως φησίν; Ἵνα τοῦτο νοῇς, ὅτι καὶ τὰ τοῦ Υἱοῦ τῷ Πατρὶ λογίζεται, καὶ τὰ τοῦ Πατρὸς τῷ Υἱῷ. Ὡς γὰρ αὐτὸς ὁ Κύριός φησιν· Ἃ γὰρ ἐκεῖνος ποιεῖ, ταῦτα καὶ ὁ Υἱὸς ὁμοίως ποιεῖ· σφόδρα δὲ εὐκαίρως ἐνταῦθα τῆς ἀναστάσεως ἐμνημόνευσεν, ταῖς ἐλπίσιν ἐκείναις καταστέλλων τῆς ἀδδηφαγίας τὴν τυραννίδα. «Οὐκ οἴδατε ὅτι τὰ σώματα ὑμῶν μέλη Χριστοῦ ἐστιν;» Ἀπὸ τοῦ πεπορνευκότος ἐπὶ τὸν πλεονέκτην μεταβὰς, πάλιν ἀπὸ τούτου ἐπ' ἐκεῖνον ἔρχεται· οὐκέτι λοιπὸν αὐτῷ διαλεγόμενος, ἀλλὰ τοῖς ἄλλοις τοῖς μὴ πεπορνευκόσι, καὶ διὰ τούτου ἀσφαλιζόμενος μή ποτε περιπέσωσι τοῖς αὐτοῖς. «Ἆρα οὖν τὰ μέλη τοῦ Χριστοῦ ποιήσω πόρνης μέλη; μὴ γένοιτο. Οὐκ οἴδατε, ὅτι ὁ κολλώμενος τῇ πόρνῃ ἓν σῶμά ἐστιν. Ἔσονται γὰρ, φησὶν, οἱ δύο εἰς σάρκα μίαν. Ὁ δὲ κολλώμενος τῷ Κυρίῳ, ἓν πνεῦμά ἐστι.» Ἐπὶ τὸ φρικωδέστερον μεταφέρει τὸν λόγον. Οὐ 95.620 γὰρ εἶπε, συνάψω τῇ πόρνῃ, ἀλλὰ, ποιήσω πόρνης μέλη. «Φεύγετε τὴν πορνείαν.» Οὐκ εἶπεν, ἀπόσχεσθε πορνείας, ἀλλὰ, φεύγετε· τουτέστι μετὰ σπουδῆς ποιεῖσθε τὴν ἀπαλλαγὴν τοῦ κακοῦ. «Πᾶν ἁμάρτημα ὃ ἐὰν ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστιν. Ὃ δὲ πορνεύων, εἰς τὸ ἴδιον σῶμα ἁμαρτάνει. Οὐκ οἴδατε, ὅτι τὸ σῶμα ὑμῶν ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεύματός ἐστιν, οὗ ἔχετε ἀπὸ Θεοῦ, καὶ οὐκ ἐστὲ ἑαυτῶν. Ἠγοράσθητε γὰρ τιμῆς· δοξάσατε δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν καὶ ἐν τῷ πνεύματι ὑμῶν, ἅτινά ἐστι τοῦ Θεοῦ. Τοῦ Κυριακοῦ δηλονότι· ἐπειδὴ γὰρ πολὺν ἀνήλωσε λόγον, μέλη Χριστοῦ ὄντας δεικνὺς καὶ σῶμα αὐτοῦ, καὶ αὐτὸν ἔχειν κεφαλὴν, ἵνα μή τις ἐκεῖνο ὑπολάβοι, ὡς αὐτοῦ τοῦ Χριστοῦ τὸ σῶμα μιαίνεται, ἐὰν πορνεύσῃ ἄνθρωπος, λέγει· ὡς ὅταν τις κολλᾶται τῇ πόρνῃ, οὐκέτι οὐδὲ σῶμα, οὐδὲ μέλη Χριστοῦ ἐστιν, ἀλλ' εἰς τὸ ἴδιον σῶμα ἁμαρτάνει· φεύγουσα γὰρ ἡ χάρις τὸν πορνεύοντα, ἀφαιρεῖται αὐτῷ τοῦ ἔτι εἶναι σῶμα Χριστοῦ, ὥστε συμβαίνειν αὐτῷ εἰς τὸν ἴδιον σῶμα τὴν ἁμαρτίαν ποιεῖν. Τί οὖν; ὁ ἀνδροφόνος, φησὶν, οὐχὶ τὴν χεῖρα μιαίνει; Τί δὲ ὁ πλεονέκτης καὶ ἅρπαξ; Παντί που δῆλον· ἀλλ' ἐπειδὴ εἰπεῖν οὐκ ἐνῆν, ὅτι πόρνου οὐδὲν χεῖρον, ἑτέρως αὐτὸ ηὔξησε λέγων, ὅτι ἐπὶ τῆς πορνείας ὁλόκληρον τὸ σῶμα γίνεται μιαρόν· ὥσπερ γὰρ εἰς λέβητα ἀκαθαρσίας ἐμπίπτων, καὶ τῷ μολυσμῷ βαπτόμενον, οὕτω φύρεται. Τοῦτο δὲ καὶ ἡμῖν ἔθος. Ἀπὸ γὰρ τῆς πλεονεξίας καὶ τῆς ἁρπαγῆς οὐκ ἄν τις σπουδάσειεν ἐπὶ βαλάνειον ἐλθεῖν, ἀλλὰ ἀδιαφόρως ἐπὶ τὴν οἰκείαν ἄνεισιν· ἀπὸ δὲ μίξεως πόρνης, καθάπερ ὅλως γενόμενος ἀκάθαρτος, ἐπὶ τὸ λούσασθαι ἔρχεται· οὕτως ἔχει τινὰ τὸ συνειδὸς ἀπὸ τῆς ἁμαρτίας ταύτης ὑπόληψιν αἰσχροτέραν. Ἀμφότερα μὲν οὖν χαλεπὰ, καὶ πλεονεξία καὶ πορνεία, καὶ εἰς γέενναν ἐμβάλλουσιν. Ἀλλ' ἐπειδὴ οἰκονομικῶς πάντα ὁ Παῦλος ἐποίει, οἷς εἶχεν, τούτοις ηὔξησεν τὸ τῆς πορνείας ἔγκλημα. Οὐχ ἁπλῶς εἶπε, πνεύματος, ἀλλὰ τοῦ ἐν ὑμῖν, ὅπερ ἦν καὶ παραμυθουμένου, καὶ τὸν δεδωκότα τέθεικεν, ὑψηλόν τε ὁμοῦ ποιῶν τὸν ἀκροατὴν καὶ φοβῶν· καὶ τῷ μεγέθει τῆς παρακαταθήκης καὶ τῇ ἀξίᾳ τοῦ παρακαταθεμένου. Πρὸς γὰρ ἐκείνους οὐ δυσχεραίνει, ἀλλὰ καὶ νομοθετεῖ περὶ αὐτῶν, λέγων· Ἔχοντες τροφὴν καὶ σκεπάσματα, τούτοις ἀρκεσθησώμεθα· ἀλλὰ ταύτην βάλλει τὸ πρᾶγμα, καὶ τὴν διόρθωσιν αὐτοῦ μετὰ τὴν συμβουλὴν ἐπιτρέψας εὐχῇ. 95.621 Τοῦτο δὲ οὐκ ἐντρέποντος μόνον, ἀλλὰ καὶ βιαζομένου πρὸς ἀρετήν· τί γὰρ παραιτεῖς ἃ θέλεις, φησίν; οὐκ εἶ σαυτοῦ κύριος; διὸ καὶ ἐπήγαγεν· Ἠγοράσθητε τιμῆς.