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Father, Son and Holy Spirit, one God whom we worship. God, soul and body, the man created in the image of God and deemed worthy to be a god.

Why then do I say these things and for what purpose has it been spoken in more detail and why have I extended my discourse at length, if not that they might be ashamed, or rather that those who do not have the image may recognize themselves and that those separated from God may weep for themselves and know what they have been deprived of and discern by whom they are possessed at the hearing of the word and perceive what sort of darkness covers them and tremble to teach God, or rather, to speak with more condescension, that they may shudder to contradict those who have the grace of God in themselves and are taught all things through it and have strength for all things in it, and cease to say that it is not possible for one of those living according to God, who moves about in the world and eats with women or speaks with them, to remain undefiled both intellectually and perceptibly? God is impassible, not being affected by things seen. And I know again that those who are not strong enough to see with the eyes of the soul nor perceive with its senses, not understanding the (233) power of what is said, will answer something like this: "That God, he says, is impassible, we know; but it is not about God, but about man that we certainly have doubts".

But for this reason my discourse, anticipating, has stopped their mouths, by calling man also a god, who becomes so by grace, that is, by the gift of the most Holy Spirit. For just as it is not possible for the sun shining in the mud to ever have its rays defiled, so too it is not possible for the soul or the mind of a grace-filled, God-bearing man to be defiled, even if his most pure body should happen to be rolling, so to speak, in the mud of human bodies, a thing which is alien to the devout; and not only this, but not even if he is shut up with myriad unbelieving and wicked, defiled people and, naked in body, is united to them in their nakedness, will his faith be harmed or will he be separated from his own master and forget that beauty. For many such things happened to martyrs and saints, as in the case of the martyr Chrysanthus and certain other saints, and yet they were not harmed at all by this method of the devil, having God dwelling and abiding in them.

For he who has either preserved for himself from the beginning the "in the image and after the likeness," or has recalled and recovered it, has also recovered the ability to see according to nature. Therefore such a one also walks honorably, as in the day; he sees all things as they are by nature. He does not marvel at the colors and splendors, but seeing their substance and quality, he remains unshaken, paying attention only to the things that stand and abide. He sees gold and does not pay attention to its brilliance, but understands its matter, that it is from the earth and is dust or stone, never able to be changed into anything else. He sees silver, (234) the pearl, all the precious stones, and his perception is not deceived by their fine colors, but he sees all stones as one of all stones and at the same time considers these things to be clay. He sees costly garments and does not marvel at the variety, but understands that they are the dung of worms, and pities those who delight in them and acquire them as precious things. He sees someone being glorified, sitting on a throne, paraded by a great crowd along the roads or even being puffed up, and he is disposed as if seeing a dream, laughing and marveling at the ignorance of men. He sees the world and is in the midst of a great city and walks - the Lord who works these things in us is witness - as if he were alone in the whole world; and he is disposed as if living in a desert inaccessible to men and as if having nothing in common with anyone or knowing any of the men on earth.

Such a man, therefore, seeing a woman who has beauty of body, does not see the blooming comeliness of her appearance, but as rottenness or mud and as one already dead

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Πατήρ, Υἱός καί Ἅγιον Πνεῦμα εἷς Θεός ὅν σεβόμεθα. Θεός, ψυχή καί σῶμα, ὁ κατ᾿ εἰκόνα Θεοῦ κτισθείς ἄνθρωπος καί θεός εἶναι καταξιούμενος.

Τί οὖν μοι ταῦτα καί πρός τί λεπτότερον εἴρηται καί διά τί μακρόν τόν λόγον ἐξέτεινα, ἤ ἵνα αἰσχυνθῶσι, μᾶλλον δέ οἱ τό κατ᾿ εἰκόνα μή ἔχοντες ἑαυτούς ἐπιγνώσωνται καί οἱ κεχωρισμένοι ἀπό τοῦ Θεοῦ ἑαυτούς ἀποκλαύσωνται καί τίνων ἐστέρηνται γνώσωσι καί ὑφ᾿ ὧν κατέχονται τῇ ἀκροάσει τοῦ λόγου διακρίνωσι και οἷον αὐτούς σκότος κατακαλύπτει νοήσωσι καί Θεόν διδάσκειν τρομάσωσι, μᾶλλον δέ, ἵνα συγκαταβατικώτερον εἴπω, τοῖς τήν χάριν ἐν ἑαυτοῖς ἔχουσι τοῦ Θεοῦ καί πάντα διδασκομένοις δι᾿ αὐτῆς καί πάντα ἰσχύουσιν ἐν αὐτῇ ἀντιλέγειν φρίξωσι καί παύσωνται λέγειν μή εἶναι δυνατόν τινα τῶν κατά Θεόν ζώντων, ἐν κόσμῳ ἀναστρεφόμενον καί μετά γυναικῶν συνεσθίοντα ἤ αὐταῖς ὁμιλοῦντα, ἀμόλυντον νοητῶς τε καί αἰσθητῶς διαμένειν; Θεός ἀπαθής ἐστι, μή προσπάσχων τοῖς ὁρωμένοις. Καί οἶδα πάλιν ὅτι οἱ μή ὁρᾶν ἰσχύοντες τοῖς τῆς ψυχῆς ὀφθαλμοῖς μηδέ τοῖς αἰσθητηρίοις αὐτῆς αἰσθανόμενοι, τοῦ λεγομένου τήν (233) δύναμιν μή νοήσαντες, οὕτω πως ἀνταποκριθήσονται· "Ὅτι μέν ὁ Θεός, φησίν, ἀπαθής ἐστιν, οἴδαμεν· ἀλλ᾿ οὐ περί Θεοῦ, περί δέ ἀνθρώπου πάντως ἡμεῖς ἀμφιβάλλομεν".

Ἀλλά καί ὁ λόγος διά τοῦτο προλαβών τά τούτων ἐνέφραξε στόματα, θεόν εἰπών καί τόν ἄνθρωπον κατά χάριν γινόμενον, ἤγουν τῇ δωρεᾷ τοῦ παναγίου Πνεύματος. Ὥσπερ γάρ οὐκ ἔνι τόν ἥλιον ἐν βορβόρῳ λάμποντα μολυνθῆναι τάς ἀκτῖνάς ποτε, οὕτως οὐδέ τοῦ Θεόν φοροῦντος κεχαριτωμένου ἀνθρώπου τήν ψυχήν ἤ τήν διάνοιαν μολυνθῆναι ἐνδέχεται, κἄν ἐν βορβόρῳ σωμάτων, εἰπεῖν, ἀνθρωπίνων ἐγκυλινδεῖσθαι τύχοι τό καθαρώτατον αὐτοῦ σῶμα, ὅπερ τοῖς θεοσεβέσιν ἀνοίκειον· οὐ μόνον δέ, ἀλλ᾿ οὐδέ, εἰ μετά μυρίων ἀπίστων καί ἀσεβῶν μεμιασμένων καθειρχθήσεται καί γυμνός τῷ σώματι γυμνοῖς αὐτοῖς ἑνωθήσεται, τήν πίστιν παραβλαβήσεται ἤ τοῦ ἰδίου δεσπότου χωρισθήσεται καί τοῦ κάλλους ἐκείνου ἐπιληφθήσεται. Πολλά γάρ ἐπί μαρτύρων καί ἁγίων τοιαῦτα ἐγένοντο, ὡς ἐν τῷ Χρυσάνθῳ μάρτυρι καί ἐν ἄλλοις τισί τῶν ἁγίων, καί ὅμως οὐδέν ἐκ τῆς μεθόδου ταύτης τοῦ διαβόλου ἐκεῖνοι παρεβλάβησαν, τόν Θεόν ἔχοντες ἐν ἑαυτοῖς οἰκοῦντα καί μένοντα.

Ὁ γάρ τό κατ᾿ εἰκόνα καί καθ᾿ ὁμοίωσιν ἤ τηρήσας ἑαυτῷ ἄνωθεν ἤ ἀνακαλεσάμενος καί ἀπολαβών, καί τό βλέπειν κατά φύσιν ἀπέλαβεν. Τοιγαροῦν καί ὡς ἐν ἡμέρᾳ εὐσχημόνως ὁ τοιοῦτος περιπατεῖ, βλέπει τά πράγματα πάντα καθώς ἔχουσι φύσεως· οὐ τάς χροιάς θαυμάζει καί τάς στιλπνότητας, ἀλλά τήν τούτων οὐσίαν τε καί ποιότητα καθορῶν, μένει ἀσάλευτος, μόνοις τοῖς ἑστῶσι προσέχων καί μένουσι. Ὁρᾷ τόν χρυσόν καί οὐ τήν λαμπρότητι τούτου προσέχει, ἀλλά κατανοεῖ τήν ὕλην ὅτι ἀπό τῆς γῆς καί χοῦς ἤ λίθος ἐστί, μηδέποτε εἰς ἕτερόν τι μεταβληθῆναι δυνάμενος. Βλέπει τόν ἄργυρον, (234) τόν μαργαρίτην, τούς λίθους ἅπαντας τούς τιμίους καί οὐ ταῖς εὐχροίαις τήν αἴσθησιν κλέπτεται, ἀλλά λίθους ἅπαντας ὡς ἕνα τῶν ἁπάντων λίθων ὁρᾷ καί πηλόν ἅμα ταῦτα λογίζεται. Ὁρᾷ ἱμάτια πολυτελῆ καί οὐ θαυμάζει τήν ποικιλίαν, ἀλλ᾿ ὅτι σκωλήκων κόπρος εἰσίν ἐννοεῖ, καί τούς τερπομένους εἰς αὐτά καί περιποιουμένους ταῦτα ὡς τίμια ἐλεεῖ. Ὁρᾷ τινα δοξαζόμενον, ἐπί θρόνου καθήμενον, ὑπό λαοῦ πολλοῦ κατά τάς ὁδούς πομπευόμενον ἤ καί φυσώμενον, καί ὡς ὄναρ βλέπων οὕτω διάκειται, γελῶν καί θαυμάζων τῶν ἀνθρώπων τήν ἄγνοιαν. Βλέπει τόν κόσμον καί ἐν μέσῳ πόλεως ὑπάρχει καί βαδίζει μεγάλης - μάρτυς ὁ ταῦτα ἐν ἡμῖν ἐνεργῶν Κύριος , ὡς μόνος ὤν ἐν ὅλῳ τῷ κόσμῳ· καί ὡς ἐν ἐρήμῳ διάγων ἀνθρώποις ἀβάτῳ καί ὡς μηδέν μετά τινος ἔχων ἤ γνωρίζων τινά τῶν ἐπί γῆς ἀνθρώπων, οὔτω διάκειται.

Ὁ τοιοῦτος καί γυναῖκα τοίνυν ὁρῶν κάλλος ἔχουσαν σώματος, οὐ τῆς ὄψεως ὁρᾷ τήν ἐπανθοῦσαν εὐπρέπειαν, ἀλλ᾿ ὡς σαπρίαν ἤ βόρβορον καί ὡς ἤδη θανοῦσαν