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So also of the desiderative part come fornication, uncleanness, covetousness; for by the same we desire money, and bodies. But just as there He took away clamor, it being a vehicle of anger, so now filthy language and jesting, being a vehicle of fornication. For also filthiness, he says, and foolish talking, or jesting, which are not fitting, but rather giving of thanks. Do not speak witty or filthy things, nor do them, and you will quench the flame. Let it not even be named, he says, among you; that is, let it nowhere even appear. This he also said when writing to the Corinthians; It is reported commonly that there is fornication among you. That is, Be all of you pure. For words are the ways to deeds. Then, lest he should seem to be burdensome and harsh, and cutting out jesting, he added the reason, saying, Things which are not fitting, things that have nothing to do with us, he says, but rather giving of thanks. 2. What is the benefit of saying something witty? You have stirred up laughter only. Tell me, will the shoemaker ever make anything that is not fitting for his own craft? or will he acquire such a tool? By no means; for things not in use have nothing to do with us. Let there be no idle word; for from the idle we also fall into improper things. The present time is not for relaxation, but for mourning, afflictions and lamentations; but you are jesting? What athlete, having entered the stadium, and letting go of the struggle against his adversary, utters witty things? The devil stands by, he goes about roaring to seize, he moves all things and turns all things against your head, and devises to cast you out of the fold, he gnashes his teeth, he roars, he breathes fire against your salvation; and you sit speaking witty things, and foolish talking, and uttering things not fitting? therefore, will you be able to overcome him well? We are playing, beloved. Do you wish to learn the conduct of the saints? Hear Paul saying: For three years, night and day, I did not cease warning each one of you with tears. And if for the Milesians and Ephesians he used such zeal, not speaking witty things, but bringing his warning with tears, what could one say about the others? And hear what he says to the Corinthians: Out of much affliction and anguish of heart I wrote to you with many tears; and again: Who is weak, and I am not weak? Who is made to stumble, and I do not burn with indignation? And hear him saying elsewhere, and every day, so to speak, desiring to depart from the world: For we who are in this tent do groan. But you laugh and play? It is a time of war, and you engage in the things of dancers? Do you not see the faces of those at war, how sullen they are, how contracted, for with them the brow is dreadful and full of horror. You see a stern eye, a heart roused and beating and leaping, a collected mind, trembling and struggling, much good order, much good rhythm, much silence in the camps; I do not say, so as not to speak a filthy word, but not even to utter a sound at all. For if they, having perceptible enemies, 62.119 and not being harmed at all by words, use such great silence, do you, who have the war also in words, and the greater part of the war, leave this part of yourself naked? or are you ignorant, that most things are plotted against us from here? You play and live luxuriously, and speak witty things, and stir up laughter, and consider the matter as nothing? how many perjuries from witticisms, how many injuries, how many filthy speeches! But witty sayings are not such things, one says. But hear that He cast out all jesting. Now is a time of war and battle, of watchfulness and guard, of arming and arraying; the occasion for laughter would have no place here; for this belongs to the world. Hear Christ saying: The world will rejoice, but you will be sorrowful. Christ was crucified on account of your evils, and you laugh? He was struck, and suffered so many things on account of your calamity and the storm that has seized you; and you live luxuriously? And how do you not provoke him all the more? But since to some the matter seems indifferent, and it is also hard to guard against, come, let us discourse a little about this, teaching how great an evil it is. For this also is the work of the devil,

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οὕτω καὶ τοῦ ἐπιθυμητικοῦ πορνεία, ἀκαθαρσία, πλεονεξία· τῷ γὰρ αὐτῷ χρημάτων ἐρῶμεν, καὶ σωμάτων. Ἀλλ' ὥσπερ ἐκεῖ τὴν κραυγὴν περιεῖλεν, ὄχημα οὖσαν τῆς ὀργῆς, οὕτω νῦν τὴν αἰσχρολογίαν καὶ εὐτραπελίαν ὄχημα οὖσαν τῆς πορνείας. Καὶ αἰσχρότης γὰρ, φησὶ, καὶ μωρολογία, ἢ εὐτραπελία, τὰ οὐκ ἀνήκοντα, ἀλλὰ μᾶλλον εὐχαριστία. Μὴ εἴπῃς ἀστεῖα μηδ' αἰσχρὰ, μηδὲ πράξῃς, καὶ κατασβέσεις τὴν φλόγα. Μηδὲ ὀνομαζέσθω, φησὶν, ἐν ὑμῖν· τουτέστι, μηδαμοῦ μηδὲ φαινέσθω. Τοῦτο καὶ Κορινθίοις γράφων ἔλεγεν· Ὅλως ἀκούεται ἐν ὑμῖν πορνεία. Τουτέστι, Πάντες καθαροὶ γένεσθε. Οἱ γὰρ λόγοι τῶν πραγμάτων εἰσὶν ὁδοί. Εἶτα ἵνα μὴ δόξῃ φορτικός τις εἶναι καὶ βαρὺς, καὶ εὐτραπελίαν ἐκκόπτων, ἐπήγαγε καὶ τὴν αἰτίαν, εἰπὼν, Τὰ μὴ ἀνήκοντα, τὰ οὐδὲν πρὸς ἡμᾶς, φησὶν, ἀλλὰ μᾶλλον εὐχαριστία. βʹ. Τί ὠφελεῖ τὸ ἀστεῖον εἰπεῖν; Γέλωτα ἐκίνησας μόνον. Εἰπέ μοι, ὁ σκυτοτόμος ἐργάσεταί τί ποτε τῶν οὐκ ἀνηκόντων εἰς τὴν αὑτοῦ τέχνην; ἢ κτήσεταί τι τοιοῦτον ὄργανον; Οὐδαμῶς· τὰ γὰρ οὐκ ἐν χρείᾳ οὐδὲν πρὸς ἡμᾶς. Μηδεὶς ἔστω λόγος ἀργός· ἀπὸ γὰρ τοῦ ἀργοῦ καὶ εἰς ἀτόπους καταπίπτομεν. Οὐ διαχύσεως ὁ παρὼν καιρὸς, ἀλλὰ πένθους, θλίψεων καὶ ὀδυρμῶν· σὺ δὲ εὐτραπελεύῃ; Τίς ἀθλητὴς εἰς τὸ στάδιον εἰσελθὼν, καὶ τὴν ἀγωνίαν ἀφεὶς τὴν πρὸς τὸν ἀντίδικον, ἀστεῖα φθέγγεται; Ἐφέστηκεν ὁ διάβολος, περιέρχεται ὠρυόμενος τοῦ ἁρπάσαι, πάντα κινεῖ καὶ πάντα στρέφει κατὰ τῆς σῆς κεφαλῆς, καὶ μηχανᾶται τῆς καλιᾶς σε ἐκβαλεῖν, τρίζει τοὺς ὀδόντας, βρυχᾶται, πῦρ πνεῖ κατὰ τῆς σωτηρίας τῆς σῆς· καὶ σὺ κάθησαι ἀστεῖα λέγων, καὶ μωρολογῶν, καὶ τὰ μὴ ἀνήκοντα φθεγγόμενος; οὐκοῦν καλῶς αὐτοῦ περιγενέσθαι δυνήσῃ; Παίζομεν, ἀγαπητοί. Βούλει μαθεῖν τῶν ἁγίων τὴν διαγωγήν; ἄκουε Παύλου λέγοντος· Τριετίαν νύκτα καὶ ἡμέραν οὐκ ἐπαυσάμην μετὰ δακρύων νουθετῶν ἕνα ἕκαστον ὑμῶν. Εἰ δὲ ὑπὲρ Μιλησίων καὶ Ἐφεσίων τοσαύτῃ ἐχρήσατο σπουδῇ, οὐχὶ ἀστεῖα λέγων, ἀλλὰ μετὰ δακρύων τὴν νουθεσίαν εἰσφέρων, τί περὶ τῶν ἄλλων εἴποι τις ἄν; Ἄκουε δὲ καὶ Κορινθίοις τί φησιν· Ἐκ πολλῆς θλίψεως καὶ συνοχῆς καρδίας ἔγραψα ὑμῖν διὰ πολλῶν δακρύων· καὶ πάλιν· Τίς ἀσθενεῖ, καὶ οὐκ ἀσθενῶ; τίς σκανδαλίζεται, καὶ οὐκ ἐγὼ πυροῦμαι; Ἄκουε δὲ αὐτοῦ καὶ ἀλλαχοῦ λέγοντος, καὶ καθ' ἑκάστην ἡμέραν, ὡς εἰπεῖν, ἐξελθεῖν ἐκ τοῦ κόσμου ἐπιθυμοῦντος· Καὶ γὰρ ἡμεῖς οἱ ὄντες ἐν τῷ σκήνει, στενάζομεν. Σὺ δὲ γελᾷς καὶ παίζεις; πολέμου καιρὸς, καὶ σὺ τὰ τῶν χορευόντων μεταχειρίζῃ; Οὐχ ὁρᾷς τῶν πολεμούντων τὰ πρόσωπα, πῶς εἰσι σκυθρωπὰ, πῶς συνηγμένα, ὀφρὺς γὰρ παρ' αὐτοῖς φοβερὰ καὶ φρίκης γέμουσα. Ὁρᾷς ὄμμα αὐστηρὸν, καρδίαν διεγηγερμένην καὶ πηδῶσαν καὶ ἀλλομένην, συνηγμένον νοῦν, τρέμοντα καὶ ἀγωνιῶντα, πολλὴν τὴν εὐταξίαν, πολλὴν τὴν εὐρυθμίαν, πολλὴν τὴν σιγὴν ἐν τοῖς στρατοπέδοις· οὐ λέγω, ὥστε αἰσχρὸν ῥῆμα μὴ εἰπεῖν, ἀλλὰ μηδὲ ἁπλῶς φθέγξασθαι. Εἰ γὰρ πρὸς αἰσθητοὺς ἔχοντες πολεμίους ἐκεῖνοι, 62.119 καὶ οὐδὲν ἀπὸ λόγων βλαπτόμενοι, τοσαύτῃ κέχρηνται σιγῇ, σὺ, ὁ καὶ ἐν λόγοις ἔχων τὸν πόλεμον, καὶ τὸ πλέον τοῦ πολέμου, τοῦτό σοι τὸ μέρος ἐᾷς γυμνόν; ἢ ἀγνοεῖς, ὅτι τὰ πλείονα ἐντεῦθεν ἐπιβουλευόμεθα; Παίζεις καὶ τρυφᾷς, καὶ ἀστεῖα λέγεις, καὶ γέλωτα κινεῖς, καὶ οὐδὲν ἡγῇ τὸ πρᾶγμα; πόσαι ἀπὸ ἀστειολογιῶν ἐπιορκίαι, πόσαι βλάβαι, πόσαι αἰσχρολογίαι! Ἀλλ' οὐ τοιαῦτά ἐστι τὰ ἀστεῖα, φησίν. Ἀλλ' ἄκουε ὅτι πᾶσαν εὐτραπελίαν ἐξέβαλε. Πολέμου καιρὸς νῦν καὶ μάχης, ἀγρυπνίας καὶ φυλακῆς, ὁπλίσεως καὶ παρατάξεως· οὐδένα τόπον ἐνταῦθα ὁ τοῦ γέλωτος ἂν ἔχοι καιρός· τοῦ γὰρ κόσμου οὗτός ἐστιν. Ἄκουσον τοῦ Χριστοῦ λέγοντος· Ὁ κόσμος χαρήσεται, ὑμεῖς δὲ λυπηθήσεσθε. Ὁ Χριστὸς ἐσταυρώθη διὰ τὰ σὰ κακὰ, σὺ δὲ γελᾷς; ἐκεῖνος ἐῤῥαπίσθη, καὶ τοσαῦτα ἔπαθε διὰ τὴν σὴν συμφορὰν καὶ τὸν καταλαβόντα σε χειμῶνα· σὺ δὲ τρυφᾷς; Καὶ πῶς οὐ μᾶλλον αὐτὸν παροξύνεις; Ἀλλ' ἐπειδή τισιν ἀδιάφορον εἶναι τὸ πρᾶγμα δοκεῖ, ὃ καὶ δυσφύλακτόν ἐστι, φέρε, μικρὰ περὶ τούτου διαλεχθῶμεν, ὅσον ἐστὶ κακὸν διδάξαντες. Καὶ γὰρ τοῦτο τοῦ διαβόλου ἔργον ἐστὶ,