John Chrysostom, On the Letter to the Romans

“For this cause God gave them up unto vile affections: for even their women did change the natural use into that which is against nature: and likewise also the men, leaving the natural use of the woman, burned in their lust one towards another.”

All these affections then were vile, but chiefly the mad lust after males; for the soul is more the sufferer in sins, and more dishonored, than the body in diseases. But behold how here too, as in the case of the doctrines, he deprives them of excuse, by saying of the women, that “they changed the natural use.” For no one, he means, can say that it was by being hindered of legitimate intercourse that they came to this pass, or that it was from having no means to fulfil their desire that they were driven into this monstrous insaneness. For the changing implies possession. Which also when discoursing upon the doctrines he said, “They changed the truth of God for a lie.” And with regard to the men again, he shows the same thing by saying, “Leaving the natural use of the woman.” And in a like way with those, these he also puts out of all means of defending themselves by charging them not only that they had the means of gratification, and left that which they had, and went after another, but that having dishonored that which was natural, they ran after that which was contrary to nature. But that which is contrary to nature hath in it an irksomeness and displeasingness, so that they could not fairly allege even pleasure. For genuine pleasure is that which is according to nature. But when God hath left one, then all things are turned upside down. And thus not only was their doctrine Satanical, but their life too was diabolical. Now when he was discoursing of their doctrines, he put before them the world and man’s understanding, telling them that, by the judgment afforded them by God, they might through the things which are seen, have been led as by the hand to the Creator, and then, by not willing to do so, they remained inexcusable. Here in the place of the world he sets the pleasure according to nature, which they would have enjoyed with more sense of security and greater glad-heartedness, and so have been far removed from shameful deeds. But they would not; whence they are quite out of the pale of pardon, and have done an insult to nature itself. And a yet more disgraceful thing than these is it, when even the women seek after these intercourses, who ought to have more sense of shame than men. And here too the judgment of Paul is worthy of admiration, how having fallen upon two opposite matters he accomplishes them both with all exactness. For he wished both to speak chastely and to sting the hearer. Now both these things were not in his power to do,40 3 mss. ταῦτα δὲ (βουλομένῳ) ἀμφότερα οὐκ ἐνὸν (κατορθοῦν). (Sav. ἐνῆν) but in these one cannot succeed merely by wishing it. but one hindered the other. For if you speak chastely you shall not be able to bear hard upon the hearer. But if you are minded to touch him to the quick, you are forced to lay the naked facts before him in plain terms. But his discreet and holy soul was able to do both with exactness, and by naming nature has at once given additional force to his accusation, and also used this as a sort of veil, to keep the chasteness of his description. And next, having reproached the women first, he goes on to the men also, and says, “And likewise also the men leaving the natural use of the woman.” Which is an evident proof of the last degree of corruptness, when both sexes are abandoned, and both he that was ordained to be the instructor of the woman, and she who was bid to become an helpmate to the man, work the deeds of enemies against one another. And reflect too how significantly he uses his words. For he does not say that they were enamoured of, and lusted after one another, but, “they burned in their lust one toward another.” You see that the whole of desire comes of an exorbitancy which endureth not to abide within its proper limits. For everything which transgresseth the laws by God appointed, lusteth after monstrous things and not those which be customary. For as many oftentimes having left the desire of food get to feed upon earth and small41 μικρὰς, mss. the fem. is used of jewels. The Translator once had some earth which the natives of Mozambique eat in this way; it becomes a dram to them, its taste is like magnesia with iron, which last would give it a stimulant property. There are some other instances, but cases of madness are perhaps intended. stones, and others being possessed by excessive thirst often long even for mire, thus these also ran into this ebullition of lawless love. But if you say, and whence came this intensity of lust? It was from the desertion of God:42 3 mss. I should say,.…and if you ask whence is the desertion of God, I shall answer you again. and whence is the desertion of God? from the lawlessness of them that left Him; “men with men working that which is unseemly.” Do not, he means, because you have heard that they burned, suppose that the evil was only in desire. For the greater part of it came of their luxuriousness, which also kindled into flame their lust. And this is why he did not say being swept along or being overtaken,43 Gal. 6, 1. προληφθέντες, but 5 mss. παραλ. an expression he uses elsewhere; but what? working. They made a business of the sin, and not only a business, but even one zealously followed up. And he called it not lust, but that which is unseemly, and that properly.44 κυρίως, perhaps “as by name.” For they both dishonored nature, and trampled on the laws. And see the great confusion which fell out on both sides. For not only was the head turned downwards but the feet too were upwards, and they became enemies to themselves and to one another, bringing in a pernicious kind of strife, and one even more lawless than any civil war, and one rife in divisions, and of varied form. For they divided this into four new, and lawless kinds. Since (3 mss. whence) this war was not twofold or threefold, but even fourfold. Consider then. It was meet, that the twain should be one, I mean the woman and the man. For “the twain,” it says, “shall be one flesh.” (Gen. ii. 24.) But this the desire of intercourse effected, and united the sexes to one another. This desire the devil having taken away, and having turned the course thereof into another fashion, he thus sundered the sexes from one another, and made the one to become two parts in opposition to the law of God. For it says, “the two shall be one flesh;” but he divided the one flesh into two: here then is one war. Again, these same two parts he provoked to war both against themselves and against one another. For even women again abused women, and not men only. And the men stood against one another, and against the female sex, as happens in a battle by night. You see a second and third war, and a fourth and fifth; there is also another, for beside what have been mentioned they also behaved lawlessly against nature itself. For when the Devil saw that this desire it is, principally, which draws the sexes together, he was bent on cutting through the tie, so as to destroy the race, not only by their not copulating lawfully, but also by their being stirred up to war, and in sedition against one another.

“And receiving in themselves that recompense of their error which was meet.” See how he goes again to the fountain head of the evil, namely, the impiety that comes of their doctrines, and this he says is a reward of that lawlessness. For since in speaking of hell and punishment, it seemed he would not at present be credible to the ungodly and deliberate choosers of such a life, but even scorned, he shows that the punishment was in this pleasure itself. (So Plato Theæt. p. 176, 7.) But if they perceive it not, but are still pleased, be not amazed. For even they that are mad, and are afflicted with phrenzy (cf. Soph. Aj. 265–277) while doing themselves much injury and making themselves such objects of compassion, that others weep over them themselves smile and revel over what has happened. Yet we do not only for this not say that they are quit of punishment, but for this very reason are under a more grievous vengeance, in that they are unconscious of the plight they are in. For it is not the disordered but those who are sound whose votes one has to gain. Yet of old the matter seemed even to be a law,45 See Müller’s Dorians, 1. iv. c. 4, §6, where it is shown that this charge is more than exaggerated from confounding earlier times with later. Aristotle, Pol. ii. and Plato, Leg. i. 636, accuse the Lacedæmonians in like manner, but see Xen. de Rep. Lac. ii. 13. Ælian. v. H. iii. I. 12, and other writers quoted by Müller. At Athens opinion was, according to Plato, rather lax than positively immoral: it may be doubted if Solon’s law (Aesch. in Tim. 19, 25,) was meant to bear the worst sense, though censured by Plutarch in almost the same terms as here. That there was however a fearful prevalence of this vice among the heathen cannot be disputed. and a certain law-giver among them bade the domestic slaves neither to use unguents when dry (i.e. except in bathing) nor to keep youths, giving the free this place of honor, or rather of shamefulness. Yet they, however, did not think the thing shameful, but as being a grand privilege, and one too great for slaves, the Athenian people, the wisest of people, and Solon who is so great amongst them, permitted it to the free alone. And sundry other books of the philosophers may one see full of this disease. But we do not therefore say that the thing was made lawful, but that they who received this law were pitiable, and objects for many tears. For these are treated in the same way as women that play the whore. Or rather their plight is more miserable. For in the case of the one the intercourse, even if lawless, is yet according to nature: but this is contrary both to law and nature. For even if there were no hell, and no punishment had been threatened, this were worse than any punishment. Yet if you say “they found pleasure in it,” you tell me what adds to the vengeance. For suppose I were to see a person running naked, with his body all besmeared with mire, and yet not covering himself, but exulting in it, I should not rejoice with him, but should rather bewail that he did not even perceive that he was doing shamefully. But that I may show the atrocity in a yet clearer light, bear with me in one more example. Now if any one condemned a virgin to live in close dens (θαλομευομένην), and to have intercourse with unreasoning brutes, and then she was pleased with such intercourse, would she not for this be especially a worthy object of tears, as being unable to be freed from this misery owing to her not even perceiving the misery? It is plain surely to every one. But if that were a grievous thing, neither is this less so than that. For to be insulted by one’s own kinsmen is more piteous than to be so by strangers: these I say (5 mss. “I consider”) are even worse than murderers: since to die even is better than to live under such insolency. For the murderer dissevers the soul from the body, but this man ruins the soul with the body. And name what sin you will, none will you mention equal to this lawlessness. And if they that suffer such things perceived them, they would accept ten thousand deaths so they might not suffer this evil. For there is not, there surely is not, a more grievous evil than this insolent dealing. For if when discoursing about fornication Paul said, that “Every sin which a man doeth is without the body, but he that committeth fornication sinneth against his own body” (1 Cor. vi. 18); what shall we say of this madness, which is so much worse than fornication as cannot even be expressed? For I should not only say that thou hast become a woman, but that thou hast lost thy manhood, and hast neither changed into that nature nor kept that which thou haddest, but thou hast been a traitor to both of them at once, and deserving both of men and women to be driven out and stoned, as having wronged either sex. And that thou mayest learn what the real force of this is, if any one were to come and assure you that he would make you a dog instead of being a man, would you not flee from him as a plague? But, lo! thou hast not made thyself a dog out of a man, but an animal more disgraceful than this. For this is useful unto service, but he that hath thus given himself up is serviceable for nothing. Or again, if any one threatened to make men travail and be brought to bed, should we not be filled with indignation? But lo! now they that have run into this fury have done more grievously by themselves. For it is not the same thing to change into the nature of women, as to continue a man and yet to have become a woman; or rather neither this nor that. But if you would know the enormity of the evil from other grounds, ask on what account the lawgivers punish them that make men eunuchs, and you will see that it is absolutely for no other reason than because they mutilate nature. And yet the injustice they do is nothing to this. For there have been those that were mutilated and were in many cases useful after their mutilation. But nothing can there be more worthless than a man who has pandered himself. For not the soul only, but the body also of one who hath been so treated, is disgraced, and deserves to be driven out everywhere. How many hells shall be enough for such? But if thou scoffest at hearing of hell and believest not that fire, remember Sodom. For we have seen, surely we have seen, even in this present life, a semblance of hell. For since many would utterly disbelieve the things to come after the resurrection, hearing now of an unquenchable fire, God brings them to a right mind by things present. For such is the burning of Sodom, and that conflagration! And they know it well that have been at the place, and have seen with their eyes that scourge divinely sent, and the effect of the lightnings from above. (Jude 7.) Consider how great is that sin, to have forced hell to appear even before its time! For whereas many thought scorn of His words, by His deeds did God show them the image thereof in a certain novel way. For that rain was unwonted, for that the intercourse was contrary to nature, and it deluged the land, since lust had done so with their souls. Wherefore also the rain was the opposite of the customary rain. Now not only did it fail to stir up the womb of the earth to the production of fruits, but made it even useless for the reception of seed. For such was also the intercourse of the men, making a body of this sort more worthless than the very land of Sodom. And what is there more detestable than a man who hath pandered himself, or what more execrable? Oh, what madness! Oh, what distraction! Whence came this lust lewdly revelling and making man’s nature all that enemies could? or even worse than that, by as much as the soul is better than the body. Oh, ye that were more senseless than irrational creatures, and more shameless than dogs! for in no case does such intercourse take place with them, but nature acknowledgeth her own limits. But ye have even made our race dishonored below things irrational, by such indignities inflicted upon and by each other. Whence then were these evils born? Of luxury; of not knowing God. For so soon as any have cast out the fear of Him, all that is good straightway goes to ruin.46 There is no more forcible exhibition of the meaning of the apostle in the volume, then that found in this Homily. The depravity of the heathen world of which Paul has drawn but an outline picture is here painted in full in dark and awful colors. The force of δὶα τοῦτο (26) is rightly brought out as showing the relation of this depravity to the divine penalty for unbelief and irreligion. This deplorable moral condition is the judicial consequence of not following the light which God had given. It follows from the recoil of the moral law upon those who violate it. It is an example of the Saviour’s warning: “If the light that is in thee be darkness, how great is the darkness?” (Matt. vi. 23). The inevitable result of continued sin is a constantly increased and inveterate sinfulness which, as Chrys. says, is itself a most bitter punishment.—G.B.S.

Now, that this may not happen, let us keep clear before our eyes the fear of God. For nothing, surely nothing, so ruins a man as to slip from this anchor, as nothing saves so much as continually looking thereto. For if by having a man before our eyes we feel more backward at doing sins, and often even through feeling abashed at servants of a better stamp we keep from doing anything amiss, consider what safety we shall enjoy by having God before our eyes! For in no case will the Devil attack us when so conditioned, in that he would be laboring without profit. But should he see us wandering abroad, and going about without a bridle, by getting a beginning in ourselves he will be able to drive us off afterwards any whither. And as it happens with thoughtless servants at market, who leave the needful services which their masters have entrusted to them, and rivet themselves at a mere haphazard to those who fall in their way, and waste out their leisure there; this also we undergo when we depart from the commandments of God. For we presently get standing on, admiring riches, and beauty of person, and the other things which we have no business with, just as those servants attend to the beggars that do jugglers’ feats, and then, arriving too late, have to be grievously beaten at home. And many pass the road set before them through following others, who are behaving in the same unseemly way. But let not us so do. For we have been sent to dispatch many affairs that are urgent. And if we leave those, and stand gaping at these useless things, all our time will be wasted in vain and to no profit, and we shall suffer the extreme of punishment. For if you wish yourself to be busy, you have whereat you ought to wonder, and to gape all your days, things which are no subject for laughter, but for wondering and manifold praises. As he that admires things ridiculous, will himself often be such, and even worse than he that occasioneth the laughter. And that you may not fall into this, spring away from it forthwith. For why is it, pray, that you stand gaping and fluttering at sight of riches? What do you see so wonderful, and able to fix your eyes upon them? these gold-harnessed horses, these lackeys, partly savages, and partly eunuchs, and costly raiment, and the soul that is getting utterly soft in all this, and the haughty brow, and the bustlings, and the noise? And wherein do these things deserve wonder? what are they better than the beggars that dance and pipe in the market-place? For these too being taken with a sore famine of virtue, dance a dance more ridiculous than theirs, led and carried round at one time to costly tables, at another to the lodging of prostitute women, and at another to a swarm of flatterers and a host of hangers-on. But if they do wear gold, this is why they are the most pitiable, because the things which are nothing to them, are most the subject of their eager desire. Do not now, I pray, look at their raiment, but open their soul, and consider if it is not full of countless wounds, and clad with rags, and destitute, and defenceless! What then is the use of this madness of shows? for it were much better to be poor and living in virtue, than to be a king with wickedness; since the poor man in himself enjoys all the delights of the soul, and doth not even perceive his outward poverty for his inward riches. But the king, luxurious in those things which do not at all belong to him, is punished in those things which are his most real concern, even the soul, the thoughts, and the conscience, which are to go away with him to the other world. Since then we know these things, let us lay aside the gilded raiment, let us take up virtue and the pleasure which comes thereof. For so, both here and hereafter, shall we come to enjoy great delights, through the grace and love towards man of our Lord Jesus Christ, through Whom, and with Whom, be glory to the Father, with the Holy Spirit, for ever and ever. Amen.

ΟΜΙΛΙΑ Δʹ. Διὰ τοῦτο παρέδωκεν αὐτοὺς ὁ Θεὸς εἰς πάθη ἀτι μίας. Αἵ τε γὰρ θήλειαι αὐτῶν μετήλλαξαν τὴν φυσικὴν χρῆσιν εἰς τὴν παρὰ φύσιν. Ὁμοίως δὲ καὶ οἱ ἄῤῥενες, ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας, ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους. Πάντα μὲν οὖν ἄτιμα τὰ πάθη, μάλιστα δὲ ἡ κατὰ τῶν ἀῤῥένων μανία: καὶ γὰρ πάσχει ἐν τοῖς ἁμαρτήμασιν ἡ ψυχὴ μᾶλλον καὶ καταισχύνεται, ἢ τὸ σῶμα ἐν τοῖς νοσήμασι. Θέα δὲ πῶς αὐτοὺς καὶ ἐνταῦθα συγγνώμης ἀποστερεῖ, καθάπερ ἐπὶ τῶν δογμάτων, ἐπὶ μὲν τῶν θηλειῶν εἰπὼν, Μετήλλαξαν τὴν φυσικὴν χρῆσιν. Οὐ γὰρ ἔχει τις εἰπεῖν, φησὶν, ὅτι κωλυθεῖσαι τῆς κατὰ νόμον μίξεως, ἐπὶ τοῦτο ἦλθον, οὔθ' ὅτι οὐκ ἔχουσαι τὴν ἐπιθυμίαν πληρῶσαι, πρὸς τὴν ἀλλόκοτον ταύτην λύσσαν ἐξώκειλαν: τὸ γὰρ μεταλλάξαι, τῶν ἐχόντων ἐστίν: ὅπερ καὶ ἐπὶ τῶν δογμάτων διαλεγόμενος ἔλεγε: Μετήλλαξαν τὴν ἀλήθειαν τοῦ Θεοῦ ἐν τῷ ψεύδει. Ἐπὶ δὲ τῶν ἀῤῥένων πάλιν ἑτέρως τὸ αὐτὸ ἐδήλωσεν, εἰπών: Ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας. Καὶ ὁμοίως ἐκείναις καὶ τούτους ἐκβάλλει πάσης ἀπολογίας, κατηγορῶν αὐτῶν, οὐ μόνον ὅτι εἶχον ἀπόλαυσιν, καὶ ἀφέντες ἣν εἶχον, ἐπ' ἄλλην ἦλθον, ἀλλ' ὅτι τὴν κατὰ φύσιν ἀτιμάσαντες, ἐπὶ τὴν παρὰ φύσιν ἔδραμον. Δυσκολώτερα δὲ τὰ παρὰ φύσιν καὶ ἀηδέστερα, ὥστε οὐδὲ ἡδονὴν ἂν ἔχοιεν εἰπεῖν: ἡ γὰρ γνησία ἡδονὴ ἡ κατὰ φύσιν ἐστίν: ἀλλ' ὅταν ὁ Θεὸς ἐγκαταλίπῃ, πάντα ἄνω καὶ κάτω γίνεται. Διὰ τοῦτο οὐ τὸ δόγμα αὐτοῖς σατανικὸν μόνον ἦν, ἀλλὰ καὶ ὁ βίος διαβολικός. Ὅτε μὲν οὖν περὶ δογμάτων διελέγετο, τὸν κόσμον εἰς μέσον ἔθηκε καὶ τὴν διάνοιαν τὴν ἀνθρωπίνην, εἰπὼν, ὅτι τῇ συνέσει τῇ παρὰ τοῦ Θεοῦ δεδομένῃ διὰ τῶν ὁρωμένων ἠδύναντο χειραγωγηθῆναι πρὸς τὸν Δημιουργὸν, εἶτα μὴ βουληθέντες, ἔμειναν ἀσύγγνωστοι. Ἐνταῦθα δὲ ἀντὶ τοῦ κόσμου τὴν κατὰ φύσιν τέθεικεν ἡδονὴν, ἧς ἠδύναντο μετὰ ἀδείας πλείονος ἀπολαύοντες καὶ μείζονος τῆς εὐφροσύνης, ἀπηλλάχθαι αἰσχύνης: ἀλλ' οὐκ ἠθέλησαν: ὅθεν καὶ συγγνώμης ἁπάσης εἰσὶν ἐκτὸς καὶ εἰς αὐτὴν τὴν φύσιν ὑβρίσαντες: καὶ τὸ δὴ τούτων ἀτιμότερον, ὅταν καὶ γυναῖκες ταύτας ἐπιζητῶσι τὰς μίξεις, ἃς ἀνδρῶν μᾶλλον αἰδεῖσθαι ἐχρῆν. Ἄξιον δὲ θαυμάσαι καὶ ἐνταῦθα τοῦ Παύλου τὴν σύνεσιν, πῶς εἰς δύο πράγματα ἐμπεσὼν ἐναντία, ἀμφότερα ἤνυσε μετὰ πάσης ἀκριβείας. Ἐβούλετο γὰρ καὶ σεμνῶς εἰπεῖν, καὶ δακεῖν τὸν ἀκροατήν: ταῦτα δὲ ἀμφότερα οὐκ ἐνῆν, ἀλλὰ θάτερον ἐμποδίζει θατέρῳ. Ἂν μὲν γὰρ σεμνῶς εἴπῃς, οὐ δυνήσῃ καθικέσθαι τοῦ ἀκούοντος: ἐὰν δὲ βουληθῇς καθάψασθαι σφοδρῶς, ἀνάγκην ἔχεις ἀπογυμνῶσαι σαφέστερον τὸ λεγόμενον. Ἀλλ' ἡ συνετὴ καὶ ἁγία ψυχὴ μετὰ ἀκριβείας ἀμφότερα ἴσχυσεν, ἐν τῷ τῆς φύσεως ὀνόματι καὶ τὴν κατηγορίαν αὐξήσας, καὶ ὥσπερ παραπετάσματί τινι ταύτῃ χρησάμενος εἰς τὸ σεμνὸν τῆς διηγήσεως. Εἶτα τῶν γυναικῶν καθαψάμενος πρότερον, καὶ ἐπὶ τοὺς ἄνδρας πρόεισι, λέγων: Ὁμοίως δὲ καὶ οἱ ἄῤῥενες, ἀφέντες τὴν φυσικὴν χρῆσιν τῆς θηλείας: ὅπερ ἐσχάτης ἐστὶν ἀπωλείας δεῖγμα, ὅταν ἑκάτερον ᾖ τὸ γένος διεφθαρμένον, καὶ ὅ τε διδάσκαλος τῆς γυναικὸς εἶναι ταχθεὶς, ἥ τε βοηθὸς τοῦ ἀνδρὸς κελευσθεῖσα γενέσθαι, τὰ τῶν ἐχθρῶν εἰς ἀλλήλους ἐργάζονται. Σκόπει δὲ πῶς καὶ ἐμφαντικῶς χρῆται ταῖς λέξεσιν. Οὐ γὰρ εἶπεν, ὅτι ἠράσθησαν καὶ ἐπεθύμησαν ἀλλήλων, ἀλλ' Ἐξεκαύθησαν ἐν τῇ ὀρέξει αὐτῶν εἰς ἀλλήλους. Ὁρᾷς, ὅτι ἀπὸ πλεονεξίας τὸ πᾶν τῆς ἐπιθυμίας, οὐκ ἀνασχομένης εἴσω τῶν οἰκείων ὅρων μένειν; Πᾶν γὰρ τὸ ὑπερβαῖνον τοὺς παρὰ Θεοῦ τεθέντας νόμους, τῶν ἀλλοκότων ἐπιθυμεῖ, καὶ οὐχὶ τῶν νενομισμένων. Ὥσπερ γὰρ πολλοὶ πολλάκις τὴν τῶν σιτίων ἐπιθυμίαν ἀφέντες, γῆν σιτοῦνται καὶ λίθους μικροὺς, καὶ ἕτεροι δὲ ὑπὸ δίψους κατεχόμενοι σφοδροῦ, καὶ βορβόρου πολλάκις ἐπιθυμοῦσιν: οὕτω καὶ ἐκεῖνοι πρὸς τὸν παράνομον τοῦτον ἐξεβράσθησαν ἔρωτα. Εἰ δὲ λέγεις, Καὶ πόθεν ἡ ἐπίτασις τῆς ἐπιθυμίας αὕτη; Ἀπὸ τῆς τοῦ Θεοῦ ἐγκαταλείψεως. Ἡ δὲ ἐγκατάλειψις τοῦ Θεοῦ πόθεν; Ἀπὸ τῆς τῶν ἀφέντων αὐτὸν ἀνομίας: Ἄῤῥενες ἐν ἄρσεσι τὴν ἀσχημοσύνην κατεργαζόμενοι. βʹ. Μὴ γὰρ ἐπειδὴ ἤκουσας, φησὶν, ὅτι Ἐξεκαύθησαν, τῆς ἐπιθυμίας μόνης εἶναι νομίσῃς τὸ νόσημα: καὶ γὰρ τὸ πλέον τῆς αὐτῶν ῥᾳθυμίας ἐστὶν, ἣ καὶ τὴν ἐπιθυμίαν ἀνῆψε. Διὰ τοῦτο οὐκ εἶπε, Παρασυρέντες, ἢ Προληφθέντες, ὅπερ ἀλλαχοῦ φησιν, ἀλλὰ τί; Κατεργαζόμενοι. Ἔργον ἔθεντο τὴν ἁμαρτίαν, καὶ οὐχ ἁπλῶς ἔργον, ἀλλὰ καὶ ἐσπουδασμένον. Καὶ οὐκ εἶπεν, Ἐπιθυμίαν, ἀλλ' Ἀσχημοσύνην, κυρίως: καὶ γὰρ καὶ τὴν φύσιν ᾔσχυναν, καὶ τοὺς νόμους ἐπάτησαν. Καὶ ὅρα πολλὴν τὴν σύγχυσιν ἐξ ἀμφοτέρου τοῦ μέρους γινομένην. Οὐ γὰρ ἡ κεφαλὴ μόνη κάτω γέγονεν, ἀλλὰ καὶ οἱ πόδες ἄνω, καὶ πολέμιοι ἑαυτῶν καὶ ἀλλήλων ἐγένοντο, χαλεπήν τινα καὶ παντὸς ἐμφυλίου πολέμου παρανομωτέραν εἰσάγοντες μάχην καὶ πολυσχιδῆ καὶ ποικίλην. Καὶ γὰρ εἰς τέσσαρα ταύτην διεῖλον εἴδη κενὰ καὶ παράνομα: οὐ γὰρ διπλοῦς καὶ τριπλοῦς, ἀλλὰ καὶ τετραπλοῦς οὗτος ὁ πόλεμος ἦν. Σκόπει δέ: Ἔδει τοὺς δύο ἕνα εἶναι, γυναῖκα καὶ ἄνδρα λέγω: Ἔσονται γὰρ, φησὶν, οἱ δύο εἰς σάρκα μίαν. Ἐποίει δὲ τοῦτο ἡ τῆς ὁμιλίας ἐπιθυμία, καὶ συνῆπτε τὰ γένη πρὸς ἄλληλα. Ταύτην ἀνελὼν ὁ διάβολος τὴν ἐπιθυμίαν, καὶ ἐφ' ἕτερον μετοχετεύσας τρόπον, ἀπέσχισεν οὕτως ἀπ' ἀλλήλων τὰ γένη, καὶ ἐποίησε τὸ ἓν δύο γενέσθαι μέρη, ἀπεναντίας τῷ τοῦ Θεοῦ νόμῳ: ὁ μὲν γάρ φησιν, Ἔσονται οἱ δύο εἰς σάρκα μίαν: ὁ δὲ τὴν μίαν εἰς δύο διεῖλεν. Ἰδοὺ πόλεμος εἷς. Πάλιν αὐτὰ τὰ δύο μέρη ταῦτα καὶ πρὸς αὐτοὺς καὶ πρὸς ἀλλήλους ἐξεπολέμωσεν: αἵ τε γὰρ γυναῖκες γυναῖκας ὕβριζον πάλιν, οὐκ ἄνδρας μόνον, οἵ τε ἄνδρες κατά τε ἀλλήλων ἵσταντο, καὶ κατὰ τοῦ γυναικείου γένους, καθάπερ ἐν νυκτομαχίᾳ τινί: εἶδες δεύτερον καὶ τρίτον πόλεμον, καὶ τέταρτον καὶ πέμπτον; Ἔστι καὶ ἕτερος: μετὰ γὰρ τῶν εἰρημένων καὶ εἰς τὴν φύσιν αὐτὴν παρηνόμησαν. Ἐπειδὴ γὰρ εἶδεν ὁ διάβολος, ὅτι αὕτη μάλιστα συνάγει τὰ γένη ἡ ἐπιθυμία, τὸν δεσμὸν ἐσπούδασε διακόψαι, ὥστε οὐ τῷ μὴ σπείρεσθαι μόνον κατὰ νόμον τὸ γένος διαλῦσαι, ἀλλὰ καὶ τῷ πρὸς ἀλλήλους ἐκπεπολεμῶσθαι τὸ γένος καὶ στασιάζειν. Καὶ τὴν ἀντιμισθίαν, ἣν ἔδει, τῆς πλάνης αὐτῶν ἐν ἑαυτοῖς ἀπολαμβάνοντες. Ὅρα πῶς πάλιν ἐπὶ τὴν πηγὴν ἔρχεται τοῦ κακοῦ, τὴν ἀσέβειαν τὴν ἀπὸ τῶν δογμάτων, καὶ μισθὸν τοῦτον εἶναί φησι τῆς παρανομίας ἐκείνης. Ἐπειδὴ γὰρ περὶ γεέννης καὶ κολάσεως λέγων, νῦν οὐκ ἐδόκει πιστὸς εἶναι τοῖς ἀσεβέσι καὶ οὕτω ζῇν προαιρουμένοις, ἀλλὰ καὶ καταγέλαστος, δείκνυσιν ἐν αὐτῇ τῇ ἡδονῇ ταύτην τὴν κόλασιν οὖσαν. Εἰ δὲ οὐκ αἰσθάνονται, ἀλλ' ἥδονται, μὴ θαυμάσῃς: καὶ γὰρ καὶ οἱ μαινόμενοι καὶ οἱ φρενίτιδι κατεχόμενοι νόσῳ πολλὰ ἑαυτοὺς ἀδικοῦντες, καὶ ἐλεεινὰ πράσσοντες, ἐφ' οἷς αὐτοὺς ἕτεροι δακρύουσι, γελῶσι καὶ ἐντρυφῶσι τοῖς γινομένοις αὐτοί. Ἀλλ' οὐ διὰ τοῦτό φαμεν αὐτοὺς ἀπηλλάχθαι κολάσεως, ἀλλὰ καὶ δι' αὐτὸ μὲν οὖν τοῦτο ἐν χαλεπωτέρᾳ εἶναι τιμωρίᾳ, ὅτι οὐδὲ ἴσασιν ἐν οἷς εἰσιν. Οὐ γὰρ ἀπὸ τῶν νοσούντων, ἀλλ' ἀπὸ τῶν ὑγιαινόντων δεῖ φέρειν τὰς ψήφους: ἐπεὶ τό γε παλαιὸν καὶ νόμος εἶναι τὸ πρᾶγμα ἐδόκει, καὶ νομοθέτης τις παρ' αὐτοῖς οἰκέτας ἐκέλευσε μήτε ξηραλοιφεῖν μήτε παιδεραστεῖν, τοῖς ἐλευθέροις τῆς προεδρείας παραχωρήσας ταύτης, μᾶλλον δὲ τῆς ἀσχημοσύνης. Ἀλλ' ὅμως οὐκ ἐνόμισαν ἀσχημοσύνην εἶναι τὸ πρᾶγμα, ἀλλ' ὡς σεμνὸν καὶ μεῖζον ἢ κατ' οἰκετῶν ἀξίωμα, τοῖς ἐλευθέροις ἐπέτρεψαν: καὶ τοῦτο ὁ σοφώτατος τῶν Ἀθηναίων δῆμος, καὶ ὁ μέγας παρ' αὐτοῖς Σόλων. Καὶ ἕτερα δὲ πολλὰ τῶν φιλοσόφων βιβλία ταύτης ἄν τις εὕροι γέμοντα τῆς νόσου: ἀλλ' οὐ διὰ τοῦτο νενομισμένον εἶναι τὸ πρᾶγμά φαμεν, ἀλλὰ καὶ τοὺς τὸν νόμον δεξαμένους τοῦτον ἐλεεινοὺς καὶ δακρύων ἀξίους εἶναι πολλῶν. Ἃ γὰρ αἱ πορνευόμεναι πάσχουσι γυναῖκες, ταῦτα καὶ οὗτοι: μᾶλλον δὲ ἐκείνων ἀθλιώτερα. Ταῖς μὲν γὰρ εἰ καὶ παράνομος, ἀλλὰ κατὰ φύσιν ἡ μίξις: αὕτη δὲ καὶ παράνομος, καὶ παρὰ φύσιν. Εἰ γὰρ μὴ γέεννα ἦν, μηδὲ κόλασις ἠπείλητο, τοῦτο πάσης κολάσεως χεῖρον ἦν. Εἰ δὲ ἥδονται, τὴν προσθήκην μοι λέγεις τῆς τιμωρίας. Οὐδὲ γὰρ εἴ τινα εἶδον γυμνὸν τρέχοντα, βορβόρῳ τὸ σῶμα ἀνακεχρωσμένον ἅπαν, εἶτα οὐκ ἐγκαλυπτόμενον, ἀλλὰ καὶ ἐγκαλλωπιζόμενον, συνήσθην ἂν αὐτῷ, ἀλλὰ καὶ μᾶλλον ἂν αὐτὸν ἐθρήνησα, ὅτι οὐδὲ αἰσθάνεται ἀσχημονῶν. Ἵνα δὲ καὶ σαφεστέραν δείξω τὴν ὕβριν, ἀνάσχεσθέ μου καὶ ἑτέρου παραδείγματος. Εἰ γὰρ παρθένον τις κατεδίκασε θαλαμευομένην ἀλόγοις μιγῆναι ζώοις, εἶτα ἥδετο ἐκείνη τῇ μίξει, οὐ διὰ τοῦτο μάλιστα δακρύων ἦν ἀξία, ὅτι οὐδὲ ἀπαλλαγῆναι τῆς νόσου ταύτης ἠδύνατο τῷ μηδὲ αἰσθάνεσθαι τῆς νόσου; Παντί που δῆλόν ἐστιν. Εἰ δὲ ἐκεῖνο χαλεπὸν, οὐδὲ τοῦτο ἔλαττον ἐκείνου: τὸ γὰρ ὑπὸ τῶν οἰκείων ὑβρίζεσθαι ἐλεεινότερον τοῦ παρὰ τῶν ἀλλοτρίων. Τούτους ἐγὼ καὶ ἀνδροφόνων χείρους εἶναί φημι: καὶ γὰρ βέλτιον ἀποθανεῖν, ἢ ζῇν ὑβριζόμενον οὕτως. Ὁ μὲν γὰρ ἀνδροφόνος τὴν ψυχὴν ἀπὸ τοῦ σώματος διέῤῥηξεν, οὗτος δὲ τὴν ψυχὴν μετὰ τοῦ σώματος ἀπώλεσε. Καὶ ὅπερ ἂν εἴποις ἁμάρτημα, οὐδὲν ἴσον ἐρεῖς τῆς παρανομίας ταύτης: καὶ εἰ ἐπῃσθάνοντο τῶν γινομένων οἱ πάσχοντες, μυρίους ἂν κατεδέξαντο θανάτους, ὥστε μὴ τοῦτο παθεῖν. γʹ. Οὐ γὰρ ἔστιν, οὐκ ἔστι ταύτης τῆς ὕβρεως ἀλογώτερόν τε καὶ χαλεπώτερον. Εἰ γὰρ περὶ πορνείας διαλεγόμενος ὁ Παῦλος ἔλεγεν, ὅτι Πᾶν ἁμάρτημα, ὃ ἐὰν ποιήσῃ ἄνθρωπος, ἐκτὸς τοῦ σώματός ἐστιν: ὁ δὲ πορνεύων εἰς τὸ ἴδιον σῶμα ἁμαρτάνει: τί ἂν εἴποιμεν περὶ τῆς μανίας ταύτης, ἣ τοσοῦτον πορνείας χείρων ἐστὶν, ὅσον οὐδὲ ἔστιν εἰπεῖν; Οὐδὲ γὰρ τοῦτο λέγω μόνον, ὅτι γέγονας γυνὴ, ἀλλ' ὅτι ἀπώλεσας καὶ τὸ εἶναι ἀνὴρ, καὶ οὔτε εἰς ταύτην μετέστης τὴν φύσιν, οὔτε ἣν εἶχες διετήρησας, ἀλλὰ κοινὸς ἑκατέρας ἐγένου προδότης, καὶ παρὰ ἀνδρῶν καὶ γυναικῶν ἄξιος ἐλαύνεσθαι, καὶ καταλεύεσθαι, ἅτε ἑκάτερον ἀδικήσας τὸ γένος. Καὶ ἵνα μάθῃς ἡλίκον τοῦτό ἐστιν, εἴ τις ἐλθὼν ἐπηγγέλλετο ἐξ ἀνθρώπων κύνα ποιεῖν σε, ἆρα οὐκ ἂν ὡς λυμεῶνα ἔφυγες; Ἀλλ' ἰδοὺ οὐ κύνα ἐξ ἀνθρώπων σαυτὸν ἐποίησας, ἀλλὰ τὸ τούτου ζῶον ἀτιμότερον: ἐκεῖνο μὲν γὰρ εἰς χρῆσιν ἐπιτήδειον, ὁ δὲ ἡταιρηκὼς οὐδαμοῦ χρήσιμος. Τί δὲ, εἰπέ μοι, εἴ τις ἠπείλει ποιεῖν τίκτειν ἄνδρας καὶ λοχεύεσθαι, οὐκ ἂν ἐπλήσθημεν θυμοῦ; Ἀλλ' ἰδοὺ νῦν χαλεπώτερα ἑαυτοὺς κατειργάσαντο οἱ τὰ τοιαῦτα λυττῶντες: οὐ γάρ ἐστιν ἴσον εἰς γυναικείαν μεταβαλεῖν φύσιν, καὶ μένοντα ἄνδρα γενέσθαι γυναῖκα, μᾶλλον δὲ μήτε τοῦτο μήτε ἐκεῖνο. Εἰ δὲ βούλει καὶ ἑτέρωθεν μαθεῖν τοῦ κακοῦ τὴν ὑπερβολὴν, ἐρώτησον τίνος ἕνεκεν τοὺς εὐνούχους ποιοῦντας κολάζουσιν οἱ νομοθέται, καὶ εἴσῃ, ὅτι δι' οὐδὲν ἕτερον πάντως, ἢ ὅτι τὴν φύσιν ἀκρωτηριάζουσι. Καίτοι γε οὐδὲν ἀδικοῦσιν ἐκεῖνοι τοσοῦτον: ἐγένοντο γὰρ οἱ ἀκρωτηριασθέντες καὶ μετὰ τὸν ἀκρωτηριασμὸν πολλαχοῦ χρήσιμοι: ἀνθρώπου δὲ πεπορνευμένου οὐδὲν ἀχρηστότερον γένοιτ' ἄν: οὐ γὰρ ἡ ψυχὴ μόνον, ἀλλὰ καὶ τὸ σῶμα τοῦ τὰ τοιαῦτα παθόντος ἄτιμον καὶ ἄξιον ἐλαύνεσθαι πανταχόθεν. Πόσαι γέενναι τούτοις ἀρκέσουσιν; Εἰ δὲ γεέννης καταγελᾷς ἀκούων καὶ ἀπιστεῖς, ἐκεῖνο τὸ πῦρ ἀναμνήσθητι τῶν Σοδόμων: εἴδομεν γὰρ, εἴδομεν καὶ ἐν τῷ παρόντι βίῳ γεέννης εἰκόνα. Ἐπειδὴ γὰρ πολλοὶ τοῖς μετὰ τὴν ἀνάστασιν ἔμελλον διαπιστεῖν, νῦν ἀκούοντες πῦρ ἄσβεστον εἶναι, ἀπὸ τῶν παρόντων αὐτοὺς ἐσωφρόνισεν ὁ Θεός. Τοιοῦτος γοῦν ἐστιν ὁ Σοδόμων ἐμπρησμὸς καὶ ἡ πυρπόλησις ἐκείνη: καὶ ἴσασιν οἱ παραγενόμενοι, καὶ τῇ θέᾳ τὴν πληγὴν ἐκείνην τὴν θεήλατον καὶ τῶν ἄνωθεν κεραυνῶν τὸ ἔργον ἰδόντες. Ἐννόησον ἡλίκον ἐστὶ τὸ ἁμάρτημα, ὡς βιάσασθαι καὶ πρὸ καιροῦ τὴν γέενναν φανῆναι. Ἐπειδὴ γὰρ πολλοὶ τῶν λόγων κατεφρόνουν, διὰ τῶν ἔργων αὐτοῖς τὴν ἐκείνης εἰκόνα ἐπέδειξεν ὁ Θεὸς καινῷ τινι τρόπῳ. Καὶ γὰρ παράδοξος ἦν ὁ ὑετὸς ἐκεῖνος, ἐπειδὴ καὶ παρὰ φύσιν ἡ μίξις: καὶ κατέκλυσε τὴν γῆν, ἐπειδὴ καὶ τὰς ἐκείνων ψυχὰς ἡ ἐπιθυμία. Διὸ καὶ ἀπεναντίας ἦν ὁ ὑετὸς τῷ συνήθει: οὐ γὰρ μόνον οὐ διήγειρε τὴν γαστέρα τῆς γῆς πρὸς τὴν τῶν καρπῶν γένεσιν, ἀλλὰ καὶ πρὸς τὴν ὑποδοχὴν αὐτὴν τῶν σπερμάτων ἄχρηστον ἐποίει. Τοιαύτη γὰρ ἦν ἡ μίξις τῶν ἀνδρῶν τῆς γῆς Σοδόμων, τὸ τοιοῦτον σῶμα ἀχρηστότερον ἀποφαίνουσα. Τί γὰρ ἀνδρὸς πεπορνευμένου μυσαρώτερον; τί δὲ ἐναγέστερον; Ὢ τῆς μανίας! ὢ τῆς παραπληξίας! πόθεν εἰσεκώμασεν ἡ ἐπιθυμία αὕτη, τὰ τῶν πολεμίων διατιθεῖσα τὴν ἀνθρωπίνην φύσιν, μᾶλλον δὲ καὶ ἐκείνων χαλεπωτέρα, ὅσῳ καὶ ψυχὴ σώματος ἀμείνων; Ὦ καὶ ἀλόγων ὑμεῖς ἀνοητότεροι, καὶ κυνῶν ἀναιδέστεροι! Οὐδαμοῦ γὰρ τοιαύτη μίξις παρ' ἐκείνοις, ἀλλ' ἐπιγινώσκει τοὺς ἰδίους ὅρους ἡ φύσις: ὑμεῖς δὲ καὶ τῶν ἀλόγων ἀτιμότερον τὸ γένος εἰργάσασθε τὸ ὑμέτερον καθυβρίζοντες. Πόθεν οὖν ταῦτα ἐτέχθη τὰ κακά; Ἀπὸ τρυφῆς, ἀπὸ τοῦ μὴ εἰδέναι Θεόν: ὅταν γὰρ ἐκβάλωσί τινες αὐτοῦ τὸν φόβον, πάντα οἴχεται λοιπὸν τὰ καλά. δʹ. Ἵν' οὖν μὴ τοῦτο γένηται, ἔχωμεν πρὸ ὀφθαλμῶν ἀκριβῆ τὸν τοῦ Θεοῦ φόβον. Οὐδὲν γὰρ, οὐδὲν οὕτως ἀπόλλυσιν ἄνθρωπον, ὡς τὸ ταύτης ἐκπεσεῖν τῆς ἀγκύρας: ὥσπερ οὐδὲν σώζει, ὡς τὸ διηνεκῶς ἐκεῖ βλέπειν. Εἰ γὰρ ἄνθρωπον ἔχοντες πρὸ ὀφθαλμῶν, ὀκνηρότεροι γινόμεθα περὶ τὰ ἁμαρτήματα, πολλάκις δὲ καὶ οἰκέτας ἐρυθριάσαντες ἐπιεικεστέρους, οὐδὲν πράττομεν ἄτοπον, ἐννόησον πόσης ἀπολαύσομεν ἀσφαλείας, τὸν Θεὸν πρὸ ὀφθαλμῶν ἔχοντες. Οὐδαμοῦ γὰρ ὁ διάβολος ἡμῖν οὕτω διακειμένοις ἐπιθήσεται, ἅτε ἀνόνητα πονῶν: ἂν δὲ πλανωμένους ἔξω, καὶ χωρὶς χαλινοῦ περιιόντας ἴδῃ, παρ' ἡμῶν λαβὼν τὴν ἀρχὴν, πανταχοῦ λοιπὸν ἡμᾶς ἀποβουκολῆσαι δυνήσεται. Καὶ ὅπερ οἱ ῥᾴθυμοι τῶν οἰκετῶν πάσχουσιν ἐπ' ἀγορᾶς, τὰς μὲν ἀναγκαίας ἀφέντες διακονίας, ἐφ' ἅς εἰσιν ἀπεσταλμένοι παρὰ τῶν δεσποτῶν, ἁπλῶς δὲ καὶ εἰκῆ τοῖς παρεμπίπτουσι προσηλούμενοι, καὶ τὴν σχολὴν ἐκεῖ καταναλίσκοντες, τοῦτο καὶ ἡμεῖς ὑπομένομεν, ὅταν ἀποστῶμεν τῶν ἐπιταγμάτων τοῦ Θεοῦ. Ἑστήκαμεν γὰρ λοιπὸν πλοῦτον θαυμάζοντες, καὶ κάλλος σώματος, καὶ τὰ ἄλλα τὰ μηδὲν πρὸς ἡμᾶς, ὥσπερ ἐκεῖνοι οἱ οἰκέται τῶν ἐπαιτῶν τοῖς θαυματοποιοῦσι προσέχουσιν, εἶτα ἐλθόντες βραδέως, οἴκοι τὰς ἐσχάτας ὑπομένουσι πληγάς. Πολλοὶ δὲ καὶ τὴν ὁδὸν τὴν προκειμένην παρῆλθον, ἑτέροις τοιαῦτα ἀσχημονοῦσιν ἀκολουθοῦντες. Ἀλλὰ μὴ ἡμεῖς τοῦτο ποιῶμεν: καὶ γὰρ ἀπεστάλμεθα ἀνύσαι πολλὰ τῶν κατεπειγόντων, κἂν ἀφέντες ἐκεῖνα στῶμεν κεχηνότες πρὸς τὰ ἀνόνητα ταῦτα, ἀναλωθέντος ἡμῖν τοῦ καιροῦ παντὸς εἰκῆ καὶ μάτην, τὴν ἐσχάτην δώσομεν δίκην. Εἰ γὰρ καὶ ἀσχολεῖν βούλει σαυτὸν, ἔχεις ἃ θαυμάζειν ὀφείλεις, καὶ περὶ ἃ κεχηνέναι πάντα τὸν χρόνον: ἅπερ οὐ γέλωτός ἐστιν ἄξια, ἀλλὰ θαύματος καὶ ἐπαίνων πολλῶν, ὡς ὅ γε τὰ καταγέλαστα θαυμάζων, καὶ αὐτὸς ἔσται τοιοῦτος, καὶ τοῦ γελωτοποιοῦντος χείρων: ὅπερ ἵνα μὴ πάθῃς, ἀποπήδησον ταχέως. Τί γὰρ καὶ ἕστηκας, εἰπέ μοι, πρὸς τὸν πλοῦτον κεχηνὼς καὶ ἀνεπτερωμένος; τί θαυμαστὸν ὁρᾷς καὶ ἱκανόν σου τοὺς ὀφθαλμοὺς κατασχεῖν; τοὺς χρυσοφοροῦντας ἵππους, καὶ τοὺς οἰκέτας τοὺς μὲν βαρβάρους, τοὺς δὲ εὐνούχους, καὶ τὰ ἱμάτια τὰ πολυτελῆ, καὶ τὴν καταμαλακιζομένην ἐν τούτοις ψυχὴν, καὶ τὴν ἀνεσπασμένην ὀφρὺν, καὶ τὰς περιδρομὰς, καὶ τοὺς θορύβους; Καὶ ποῦ ταῦτα ἄξια θαύματος; τί δὲ οὗτοι τῶν ἐπαιτῶν διεστήκασι τῶν ὀρχουμένων, καὶ συριζόντων ἐπὶ τῆς ἀγορᾶς; Καὶ γὰρ καὶ οὗτοι πολλῷ τῷ λιμῷ τῆς ἀρετῆς κατεχόμενοι, χορεύουσιν ἐκείνων χορείαν καταγελαστοτέραν, ἀγόμενοι καὶ περιαγόμενοι, νῦν μὲν εἰς τραπέζας πολυτελεῖς, νῦν δὲ εἰς ἑταιριζομένων γυναικῶν καταγώγιον, νῦν δὲ εἰς κολάκων ἐσμοὺς καὶ παρασίτων πλῆθος. Εἰ δὲ χρυσοφοροῦσι, διὰ τοῦτο μάλιστα ἐλεεινοὶ, ὅτι τὰ μηδὲν πρὸς αὐτοὺς περισπούδαστα αὐτοῖς μᾶλλόν εἰσι. Μὴ γάρ μοι τὰ ἱμάτια ἴδῃς, ἀλλὰ ἀνακάλυψον αὐτῶν τὴν ψυχὴν, καὶ σκόπησον εἰ μὴ μυρίων γέμει τραυμάτων, καὶ ῥάκια περιβέβληται, καὶ ἔστιν ἔρημος καὶ ἀπροστάτευτος. Τί οὖν ὄφελος τῆς ἔξω μανίας; Καὶ γὰρ πολλῷ βέλτιον πένητα εἶναι ἐν ἀρετῇ ζῶντα, ἢ βασιλέα ὄντα μετὰ πονηρίας. Ὁ μὲν γὰρ πένης παρ' ἑαυτῷ ἀπολαύει πάσης τῆς κατὰ ψυχὴν τρυφῆς, καὶ οὐδὲ τῆς ἔξωθεν αἰσθάνεται πενίας διὰ τὸν ἔνδον πλοῦτον: ὁ δὲ βασιλεὺς τρυφῶν ἐν τοῖς οὐδὲν αὐτῷ προσήκουσιν, ἐν τοῖς μάλιστα αὐτῷ διαφέρουσι κολάζεται, ἐν ψυχῇ καὶ λογισμοῖς καὶ τῷ συνειδότι, τοῖς ἐκεῖ συναποδημοῦσιν αὐτῷ. Ταῦτ' οὖν εἰδότες, τὰ μὲν ἱμάτια ἀποθώμεθα τὰ χρυσᾶ, ἀνελώμεθα δὲ ἀρετὴν καὶ τὴν ἐκ ταύτης ἡδονήν. Οὕτω γὰρ καὶ ἐνταῦθα καὶ ἐκεῖ πολλῆς ἀπολαύσομεν τῆς τρυφῆς, καὶ τῶν ἐπηγγελμένων ἐπιτύχωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ' οὗ τῷ Πατρὶ καὶ τῷ ἁγίῳ Πνεύματι δόξα, τιμὴ, κράτος νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.