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Our Savior punishes not only the licentious act, but also such a glance; "For he who has looked," He said, "at a woman to lust for her has already committed adultery with her in his heart." 9.58 And the one legislated to share with other men's wives without fear; but the maker of nature, since in fashioning the nature of human beings He formed one man and one woman from the beginning, forbids the dissolution of marriage, and gave only one reason for dissolution, that which truly breaks the bond; "For everyone," He says, "who divorces his wife, except for sexual immorality, makes her commit adultery; and whoever marries a divorced woman 9.59 commits adultery." Through these things He commands to bear all the wife's faults, whether she be talkative, or a drunkard, or very prone to insults; but if she should break the laws of marriage and look to another, then He commands to dissolve the bond. Such things 9.60 He has again legislated also through the shoemaker; and he, writing to the Corinthians, brought the laws to all people; "It is good," for he said, "not to touch a woman; but because of sexual immorality, let each man have his own wife, and let each woman have her own husband." Do you see how great is the difference between the laws of the philosopher and those of the shoemaker? For this one commanded that each woman have her own husband and each man his own wife; but that one, that all women be common to all men. 9.61 And establishing laws concerning self-control, he allows neither the wife to abstain from intercourse with her husband, if he does not consent to this, nor the husband, if the wife does not agree; "For the wife," he says, "does not have authority over her own body, but the husband does; and likewise the husband does not have authority over his own body, but the wife does. Do not deprive one another, except perhaps by agreement." For he considers that one who pursues self-control 9.62 against the other's will is deprived of authority. Then, leading little by little to what is perfect, he added: "for a time, that you may give yourselves to fasting and prayer, and come together again." And having thus measured the laws to nature, he also states the reason: "so that Satan may not tempt you." And teaching that he receives the occasions 9.63 from us, he added: "because of your lack of self-control." And concerning celibacy, bringing in not laws but exhortations, he also showed the usefulness of celibacy; "For the unmarried man," he said, "is anxious about the things of the Lord, how to please the Lord; but the married man is anxious about the things of the world, how to please his wife." And he said the same things about women, teaching that virginity provides a life free from cares. 9.64 Marvel, O men, at the tongue of the shoemaker, and worship Him who spoke through it. And if you wish, learn also the laws concerning murder. For the philosopher did not command that even he who killed his father should undergo an equal punishment, but our Savior punishes even insult uttered at the wrong time and anger unjustly stirred; "For everyone," He said, "who is angry with his brother without a cause shall be in danger of the judgment; and whoever says, 'Raca,' shall be in danger of the council; but whoever says, 'You fool!' shall be in danger of the hell 9.65 of fire." And He threatened that He will require an account for idle words. And He commanded not only to do good to friends, but also to do good to enemies; "For love," He said, "your enemies and pray for those who persecute you." Then He also shows a prize that surpasses the worth of those who strive; for He said: "that you may be sons of your Father in heaven; for He makes His sun rise on the evil and on the good, and 9.66 sends rain on the just and on the unjust." And establishing laws concerning oaths, He forbids oaths themselves, saying that "yes" and "no" suffice for the confirmation of what is said. And He said that the life without possessions is most perfect; "For whoever," He says, "does not forsake all that he has, cannot be My disciple." But nevertheless, while legislating so strict a way of life, He promised to give nothing pleasant or delightful in this life, but poverty and hardship and insults

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Σωτὴρ ὁ ἡμέτερος οὐ μόνον τὴν ἀκόλαστον πρᾶξιν, ἀλλὰ καὶ τὴν ὄψιν τὴν τοιαύτην κολάζει· "Ὁ ἐμβλέψας" γὰρ ἔφη "γυναικὶ πρὸς τὸ ἐπιθυμῆσαι αὐτῆς, ἤδη ἐμοίχευσεν αὐτὴν ἐν τῇ καρδίᾳ αὑτοῦ." 9.58 Καὶ ὁ μὲν ἀδεῶς καὶ ταῖς ἀλλοτρίαις κοινωνεῖν ἐνομοθέτησε γυναιξίν· ὁ δὲ τῆς φύσεως ποιητής, ἐπειδὴ καὶ δημιουργῶν τῶν ἀνθρώπων τὴν φύσιν ἕνα ἐξ ἀρχῆς ἄνδρα καὶ μίαν γυναῖκα διέπλασε, καὶ τὸ διαλύειν ἀπαγορεύει τὸν γάμον, μίαν δὲ μόνην ἀφορμὴν διαλύσεως ἔδωκε, τὴν ἀληθῶς διασπῶσαν τὴν ζεύγλην· "Πᾶς" γάρ φησιν "ὁ ἀπολύων τὴν γυναῖκα αὐτοῦ, παρεκτὸς λόγου πορνείας, ποιεῖ αὐτὴν μοιχευθῆναι· καὶ ὁ ἀπολελυμένην 9.59 γαμῶν μοιχᾶται." ∆ιὰ δὲ τούτων πάντα φέρειν κελεύει τὰ τῆς γυναικὸς ἐλαττώματα, κἂν λάλος ᾖ, κἂν μέθυσος, κἂν εἰς λοιδο ρίαν προχειροτάτη· εἰ δὲ τοῦ γάμου παραλύσει τοὺς νόμους καὶ πρὸς ἕτερον ἴδοι, τηνικαῦτα λύειν κελεύει τὴν ζεύγλην. Τοιαῦτα 9.60 δὲ πάλιν καὶ διὰ τοῦ σκυτοτόμου νενομοθέτηκε· καὶ Κορινθίοις ἐπιστέλλων ἐκεῖνος πᾶσιν ἀνθρώποις τοὺς νόμους προσήνεγκεν· "Καλὸν" γὰρ ἔφη "γυναικὸς μὴ ἅπτεσθαι· διὰ δὲ τὰς πορνείας ἕκαστος τὴν ἑαυτοῦ γυναῖκα ἐχέτω, καὶ ἑκάστη τὸν ἴδιον ἄνδρα ἐχέτω." Ὁρᾶτε, ὅσον τῶν τοῦ φιλοσόφου καὶ τῶν τοῦ σκυτοτό μου νόμων ἐστὶ τὸ διάφορον; Οὗτος μὲν γὰρ καὶ ἑκάστῃ γυναικὶ τὸν ἴδιον ἄνδρα ἔχειν καὶ ἑκάστῳ ἀνδρὶ τὴν ἰδίαν γυναῖκα προσέταξεν· ἐκεῖνος δὲ τῶν ἀνδρῶν ἁπάντων ἁπάσας εἶναι τὰς γυναῖκας κοινάς. 9.61 Καὶ περὶ ἐγκρατείας δὲ νόμους τιθείς, οὔτε τῇ γυναικὶ ξυγχωρεῖ τὴν τοῦ ἀνδρὸς ὁμιλίαν φυγεῖν, ἐκείνου τοῦτο μὴ στέργοντος, οὔτε τὸν ἄνδρα, μὴ ξυμφωνούσης τῆς γυναικός· "Ἡ γυνὴ" γάρ φησι "τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ὁ ἀνήρ· ὁμοίως δὲ καὶ ὁ ἀνὴρ τοῦ ἰδίου σώματος οὐκ ἐξουσιάζει, ἀλλ' ἡ γυνή· μὴ ἀποστερεῖτε ἀλλήλους, εἰ μή τι ἂν ἐκ συμφώνου." Στέρεσθαι γὰρ ὑπολαμβάνει τῆς ἐξουσίας ὁ παρὰ γνώμην μετιὼν τὴν 9.62 ἐγκράτειαν. Εἶτα κατ' ὀλίγον ἐπὶ τὰ τέλεια ποδηγῶν ἐπήγαγεν· "Πρὸς καιρόν, ἵνα σχολάσητε τῇ νηστείᾳ καὶ τῇ προσευχῇ, καὶ πάλιν ἐπὶ τὸ αὐτὸ συνέρχησθε." Οὕτω δὲ μετρήσας τῇ φύσει τοὺς νόμους, λέγει καὶ τὴν αἰτίαν· "Ἵνα μὴ πειράζῃ ὑμᾶς ὁ Σατανᾶς." Καὶ διδάσκων, ὡς παρ' ἡμῶν ἐκεῖνος λαμβάνει τὰς 9.63 ἀφορμάς, ἐπήγαγεν· "∆ιὰ τὴν ἀκρασίαν ὑμῶν." Καὶ περὶ ἀγαμίας δὲ οὐ νόμους, ἀλλὰ παραινέσεις εἰσενεγκών, ἔδειξε καὶ τῆς ἀγαμίας τὸ χρήσιμον· "Ὁ ἄγαμος" γὰρ ἔφη "μεριμνᾷ τὰ τοῦ Κυρίου, πῶς ἀρέσῃ τῷ Κυρίῳ· ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου, πῶς ἀρέσῃ τῇ γυναικί." Ταὐτὰ δὲ καὶ περὶ γυναι κῶν ἔφη, διδάσκων, ὡς ἡ παρθενία προξενεῖ βίον φροντίδων ἐλεύθερον. 9.64 Θαυμάσατε, ὦ ἄνδρες, τοῦ σκυτοτόμου τὴν γλῶτταν καὶ τὸν διὰ ταύτης φθεγξάμενον προσκυνήσατε. Εἰ δὲ βούλεσθε, καὶ τοὺς φονικοὺς καταμάθετε νόμους. Ὁ μὲν γὰρ φιλόσοφος οὐδὲ τὸν ἀπεκτονότα πατέρα τὴν ἴσην ὑποσχεῖν τιμωρίαν ἐκέλευσεν, ὁ δὲ Σωτὴρ ὁ ἡμέτερος καὶ λοιδορίαν κολάζει παρὰ καιρὸν γινομένην καὶ θυμὸν ἀδίκως κινούμενον· "Πᾶς" γὰρ ἔφη "ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ εἰκῇ ἔνοχος ἔσται τῇ κρίσει· ὃς δ' ἂν εἴπῃ ῥακά, ἔνοχος ἔσται τῷ συνεδρίῳ· ὃς δ' ἂν εἴπῃ μωρέ, ἔνοχος ἔσται εἰς 9.65 τὴν γέενναν τοῦ πυρός." Καὶ λόγων δὲ ἀργῶν εὐθύνας ἀπαιτήσειν ἠπείλησεν. Καὶ οὐ μόνον τοὺς φίλους εὐεργετεῖν, ἀλλὰ καὶ τοὺς ἐχθροὺς ἐκέλευσεν εὖ ποιεῖν· "Ἀγαπᾶτε" γὰρ ἔφη "τοὺς ἐχθροὺς ὑμῶν καὶ εὔχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς." Εἶτα καὶ δείκνυσιν ἆθλον τὴν τῶν ἀγωνιζομένων ὑπερβαῖνον ἀξίαν· ἔφη γάρ· "Ἵνα γένησθε υἱοὶ τοῦ πατρὸς ὑμῶν τοῦ ἐν οὐρανοῖς· ὅτι ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς καὶ 9.66 βρέχει ἐπὶ δικαίους καὶ ἀδίκους." Καὶ περὶ ὅρκων δὲ νόμους τιθείς, καὶ αὐτοὺς ἀπαγορεύει τοὺς ὅρκους, ἀποχρῆν λέγων τὸ "ναὶ" καὶ τὸ "οὒ" πρὸς τὴν τῶν λεγομένων βεβαίωσιν. Καὶ τὸν ἀκτήμονα δὲ βίον τελειότατον ἔφη· "Ὃς γὰρ ἄν" φησι "μὴ ἀποτάξηται πᾶσι τοῖς ὑπάρχουσιν αὐτοῦ, οὐ δύναταί μου εἶναι μαθητής." Ἀλλ' ὅμως καὶ οὕτως ἀκριβῆ πολιτείαν νομο θετῶν, οὐδέν τι τερπνὸν κατὰ τόνδε τὸν βίον ἢ θυμῆρες δώσειν ὑπέσχετο, ἀλλὰ πενίαν καὶ ταλαιπωρίαν καὶ λοιδορίας