2. Do you see that all is vanity of vanities? Wherefore he said (of the Gentiles): "According to the vanity of his mind." But isn't that their faith? Indeed, do they not bow down to trees and stones? (God) created the sun to serve us as a lamp. Who then worships his lamp? The sun gives light from itself; but when it cannot shine, then the lamp shines. Why, then, do you not worship the lamp? Yes, some will say, I worship fire. One cannot refrain from laughing when one hears of such dishonor; And you are not ashamed? Again, why do you extinguish that which you worship? Why do you destroy, why do you kill your god? Why don't you let him fill your whole house? If the fire is a god, then bring your body to it, and do not put the god like a pot or a cauldron. Bring it into your pantry, bring it to where your silk garments are. But not only do you not bring it in, on the contrary, if it accidentally penetrates somewhere, you drive it away from everywhere, call everyone together, weep, moan, as if some beast had come to you; And when your God visits you in this way, you call it the greatest misfortune. I have God, and I do everything to receive Him in my bosom, and I consider it bliss for me not only when He visits my home, but also when I draw Him into my heart. Draw fire into your heart. It's ridiculous and vain! Fire is good for use, not for worship, for service and slavish obedience to me, and not for domination over me. He was made for me, not me for him. If you worship fire, why do you yourself rest on your bed, and force your cook to stand before your god? Take up cooking yourself, become a baker or, if you like, a blacksmith – nothing should be more honorable for you than these occupations; for your god himself is watching over them. Why do you consider it dishonorable to do so much of your god? Why do you entrust it to your slaves and do not reserve this honor for yourself? Fire is a good thing, since it was created by a good Creator, but it is not a god. It is called the work of God, but not God. Do you not see how indomitable he is, how, having embraced the house, he does not stop anywhere? If he gets into a continuous series of objects, he destroys everything until the hands of carpenters or other people have ceased his fury; He knows neither friends nor enemies, but treats everyone in the same way. So, such and such is your god, and you are not ashamed? Truly, well said (the Apostle): "According to the vanity of his mind." But, they say, our god is the sun. Tell me, why and why? That it gives much of itself to the light? But do you not see how it is overcome by the clouds, how it is subject to the law of natural necessity, how it is subject to eclipses, how it is covered by the moon and the clouds? Though the cloud is powerless than he, yet it often prevails; and it is also the work of the wisdom of God. God must be all-pleased, but the sun has need of many things; and this is not characteristic of God. Thus (the sun) needs air in order to shine, and subtle air at that, because too thick air does not allow rays to pass through it. It also needs water or something else that would limit its action, so that it does not cause a fire. If there were no springs, no lakes, no rivers, no seas, which, by means of the vapours coming out of them, produce some moisture, the sun could burn everything. Do you see, then, what kind of god is this? What madness! What laughter! Since, they say, it can harm, it is a god. On the contrary, it is not a god because in order to do harm it does not need anyone's assistance, and in order to be useful it needs many other things. It is not in God's nature to do harm, not at all, it is in His nature to do good. But if the opposite must be said of the suns, then how can it be a god? Do you not see that poisonous medicines produce harm, and (for this) they need nothing else; but in order to be useful, do they need much (other)? For you the sun was created both beautiful and at the same time powerless: beautiful, so that (by it) you may know the Lord, powerless, so that you do not call him your lord. But it is said to nourish plants and seeds. Is that why dung is also a god? After all, it also nourishes plants. Why not add to this the sickle and the hands of the farmer? Show me where the sun alone would bring forth (plants), but needing neither land, nor water, nor the labor of the farmer; let it sow seeds of its own accord, and having warmed them with its ray, bring forth ears of grain for us. If. It is not to depend on him alone, but also on the rain, so why is water not God? But that's not what we're talking about yet. Why is the earth not a god? Why are dung and spades not gods? Tell me, should all these things already be worshipped? What madness! And yet an ear of corn would rather grow without sun than without earth and water, as well as trees and everything else. Without land, there can be none (plants). But if someone pours earth into a clay vessel, as children and women do, and adds the necessary amount of dung to it, and places this vessel under the roof, then plants grow, although weak. Thus, earth and dung are of great importance, and they should be revered more than the sun. In order for the sun not to do harm, the sky is needed, the air is needed, so much water is needed to curb its wild power and not allow its ray, like some indomitable horse, to penetrate everywhere. But tell me again, where is the sun at night? Where is this god of yours hiding? It is not characteristic of God to be constrained and limited; this is peculiar only to bodies. But, they say, there is some kind of force in it and it moves. Tell me, then, is this power God? Why is it insufficient and does not restrain the fire? I repeat the same thing again. What kind of force is it? Is it a luminous force, or does it shine through the sun, without taking any part in it? In this case, the sun is more excellent than it. However, we have had enough of spinning in this labyrinth.

3. And water, they say, is it not a god either? Here is another argument, truly worthy of laughter! How is it not a god, they say, of water, when we have need of it in so many cases? The same is said about the earth. Those who say this are "because of the vanity of their minds, they are darkened in their minds." However, here (the Apostle) expressed himself in this way about their lives. The pagans give themselves over to fornication and adultery. And it is understandable: inventing such gods for themselves, they act in accordance with this in everything. If only they can hide (their actions) from the eyes of men, then there is nothing that can restrain them (from evil deeds). Can the doctrine of the resurrection really have any force for them, when they consider it a fable? And about the torment in hell? For them, too, these are fables; and note here the suggestion of Satan. When they are told about the debauchery of their gods, they do not call it fables, but believe it. And when they are told about punishments, they object: all this poets invent in order to upset the happy order of life everywhere.

But philosophers, they say, have invented something quite worthy of attention and better than these (fables). What kind of philosophers are they? Are those who have invented fate and assert that everything exists without Providence, that there is no creative Providence, that everything is made up of atoms? But, they say, others have recognized God as a real being (οώμα). What are they, tell me? Those who produce human souls from the souls of dogs, and assure men that at a certain time one or the other of them was a dog, a lion, or a fish? How long do you not cease to talk idlely, "darkened in mind"? And truly, both in the discourse of dogmas and in regard to life, they all speak and act as if they were in darkness; A man surrounded by darkness sees nothing in front of him, he mistakes the rope for a crawling serpent, or, having entered a narrow place, thinks that he has been seized by a man or a demon. And how much fear and anxiety there is! Similar things are feared (even by the pagans). "There they will fear fear," it is said, "where there is no fear" (Psalm 13:5), and what they ought to fear, they do not fear. Just as children, being in the arms of their nurses, foolishly stretch out their hands to the fire, and boldly rush to the lighted lamp, and yet are afraid of a man in a robe of goat's hair, so these Greeks are real infants, as someone said of them: "Hellenes are always children." That which is not a sin, they fear, such as: bodily untidiness, funerals, hearses, hard days, and the like. And that which constitutes a real sin, such as voluptuous love for youths, adultery and fornication, they do not even think of considering as a sin. You can see how (the heathen) washes himself after the dead, but he is never washed from dead works. He makes great efforts to acquire money, and at the same time thinks that the singing of a rooster alone can solve everything (perplexity). So they "". Their souls are filled with many signs. For example, so-and-so, they say, was the first to meet me when I was leaving the house: a thousand troubles are sure to happen to me. Today, the hated servant, handing me shoes, brought me his left one in advance: there will be great troubles and misfortunes. I myself, leaving the house, stepped out of the threshold with my left foot: and this portends misfortune. These are home failures. When I left the house, my right eye blinked: there would be tears. In the same way, when the reed twigs strike the weaving shaft and make a sound, or they scratch themselves with the comb, they take it as a bad omen; again, when it touches the base on the crest And very strongly, then the upper bars, striking the shaft, make a sound from a tense blow, then this is also considered as a harbinger of misfortune, and thousands of other ridiculous (superstitious) among them. Whether an ass crows, or a rooster, or anyone sneezes, and in general, whatever happens, they all disturb them, so that, as I have said, they are as if they were bound by a thousand bonds, as if they were in darkness, they suspect (evil) of everything, and are much more enslaved than thousands of slaves. But we will not be like this, on the contrary, having ridiculed all such (superstitions) – as living in the light, as heavenly citizens who have nothing to do with the earth – we will consider only sin and offense to God to be terrible for ourselves. If all this is nothing, then let us laugh at it, as well as at the first culprit of it – the devil. Let us give thanks to God, and let us endeavour that we ourselves may never fall into such slavery, and if any of our friends should be taken captive, let us break his bonds, free him from this intolerable and shameful confinement, make him capable of ascending to heaven, straighten his drooping wings, and teach him wisdom concerning life and faith. Let us thank God for everything and beseech Him that we may not be unworthy of the gift entrusted to us; At the same time, let us take care of what depends on us, namely, that we may instruct others not only in words, but also in deeds. From this we will be able to receive innumerable blessings, which may we all be vouchsafed to receive, through the grace and love of mankind of our Lord Jesus Christ, with Whom to the Father with the Holy Spirit be glory, dominion, honor, now and ever, and unto the ages of ages. Amen.

CONVERSATION 13

"Therefore I speak, and adjure by the Lord, that ye should no more walk as the rest of the nations do, according to the vanity of their minds, being darkened in their minds, alienated from the life of God, because of their ignorance, and the hardness of their hearts. And when they had come to insensibility, they gave themselves up to debauchery, so that they do all uncleanness with greediness" (Ephesians 4:17-19).

1. This is not said only to the Ephesians, but now it is also said to you, and not by us, but by Paul, or rather, neither by us, nor by Paul, but by the grace of the Spirit. Therefore we must hearken unto these words as to the words of the Spirit. What is said? Listen: "Therefore I say and adjure the Lord that you do no more as other nations do, according to the vanity of your minds, being darkened in your minds, alienated from the life of God, because of their ignorance and hardness of their hearts." If, then, (this was the consequence of theirs) ignorance and petrification, why should they be blamed? The ignorant should be taught what he does not know, but it is unjust to subject him to reproach and rebuke. But see how (the Apostle) immediately deprives them of such an excuse: "They," he says, "having come to insensibility, gave themselves over to debauchery, so that they do all uncleanness with insatiability. But ye have not thus known Christ" (v. 20). Here he shows that the cause of their petrification was their life; but their life was such because of their own carelessness and negligence. "They," he says, "having reached the point of insensibility, gave themselves over to debauchery." And so, when you hear that "God gave them over to a perverse mind" (Romans 1:28), then remember and say the present that they themselves "gave themselves over to debauchery." How did God betray them when they betrayed themselves? If God betrayed them, how did they betray themselves? Do you think there's a contradiction here? But the word "betrayed" here means "allowed". You see, where there is an unclean life, there are dogmas of the same kind. "For everyone who does evil," it is said, "hates the light, and does not come to the light" (John 3:20). For how could an unclean man, who wallows among the bodies of all kinds of women, much more than pigs wallow in the mud, greedy for money, and in the least fond of chastity, decide to live such a (virtuous) life? With them, say (the Apostle), such a course of action has become a kind of rule. It is from this that their petrification comes, and from this comes the darkening of the mind. And when the light shines, it can be dark for us, if our eyes are sick; they are sick from a rush of bad juices and excessive accumulation of phlegm. So it is here: when the numerous confluence of worldly affairs darkens the clarity of our mind, we are in darkness. And just as when we are deeply immersed in water, we cannot see the sun, because above us the abundant water forms a wall, so in our mind's eyes there is a hardening of the heart, when no fear disturbs the soul. "There is none," he says, "the fear of God in his eyes" (Psalm 35:2). And again: "The fool said in his heart, 'There is no God'" (Psalm 13:1). Petrification comes from nothing else but insensibility; when the atom is blocked, the pores are blocked. Thus, when the condensed sputum is concentrated in one place, that member dies and becomes insensible; even if you burn or cut him, no matter what you do with him, he does not feel (anything). So they (the pagans), after they have once and for all fallen into carelessness, whatever you say to them, threaten them even with fire or sword, nothing will affect them, nothing will convince them. Their penis (heart) was dead once and for all. And until you destroy this insensibility in him, until your touch on him is as perceptible as on healthy limbs, until then all your efforts will be in vain. "With insatiability," he says: with this word (the Apostle) preferentially removes from them the possibility of justification. For they could, if they wished, not indulge in covetousness, not be careless, not serve the belly, and not lead a pampered life; it would be possible to use money, pleasures, and rest in moderation. But since they did not observe moderation in this, they spoiled everything. "They do," he says, "all kinds of uncleanness." Do you see how (the apostle) deprives them of excuse by speaking about the work of uncleanness? They did not sin by accidental infatuation, he says, but committed all these criminal acts, taking care of them themselves. "They do all kinds of uncleanness."

All impurity is fornication, fornication, voluptuous love for youths, envy, all passion and intemperance. "But ye have not thus come to know Christ; for you have heard of him, and have learned in him, for the truth is in Jesus" (vv. 20-21). The expression, "for ye have heard of him," does not mean that he speaks with doubt, but rather shows his full confidence: in a similar way he expresses himself in another place: "For it is righteous in the sight of God to repay them that offend you with tribulation" (2 Thess. 1:6). That is, you did not know Christ for such things. "For ye have heard of him, and have learned in him, for the truth is in Jesus, to put off the old man's old way of life" (v. 22). The knowledge of Christ consists in leading a righteous life. Whoever leads a bad life does not know God and God does not know him. Listen to how (the Apostle) says about this in another place: "They say that they know God, but by their works they deny it" (Titus 1:16). "For the truth is in Jesus, to put off the old way of life of the old man," that is, you did not make a covenant on such terms (to remain in the old life). What we have is not vanity, but truth; Both our dogmas and our lives are true. Vanity is sin and error, but a righteous life is truth. It also has a high goal, but a disorderly life leads to an insignificant end. "He who decays," he says, "in the deceitful lusts" of his deception. As his wishes decay, so does he himself.

2. In what way do his desires decay? Death destroys everything. Thus the prophet says: "In that day [all] his thoughts perish" (Psalm 145:5). However, not only death, there are many other reasons (for this change). In this way, beauty changes, withers and disappears from illness and with the onset of old age. From the same (causes) the bodily strength also perishes. Sensual pleasures in old age are no longer so attractive. We have an indication of this in the example of Berzellius, no doubt you know this story (2 Samuel 19:32-35). On the other hand, lust corrupts and destroys the very essence of man. As wool is born from what it is born, it also perishes from it, so is the old man. Love of glory is detrimental to him, many have been ruined by pleasure, and lust has deceived him. However, all this is not pleasure in the proper sense, but there is bitterness, deception, forgery and shadow. The external side of these objects is alluring, but in themselves they are nothing but a heavy burden, entailing great poverty, emptiness and poverty. And if you take off this mask from them, reveal their real face, you will see the deception. For this is what deception consists in, when something is shown to us not as it is, but as something that is not in it. From this also arise false judgments (about this or that object). (The Apostle) depicts four people for us, and if you like, I will present this image to you. In the present epistle (he depicts) two, when he says: having put off the "old man," be renewed "in the spirit of your mind, and" put on "the new man" (v. 23, 24); and in the Epistle to the Romans, the other two, when he says: "But in my members I see another law, which is contrary to the law of my mind, and makes me a prisoner of the law of sin which is in my members" (Romans 7:23). These latter have an affinity with the former, namely with the inner – the new man, and with the external – the old one; but three of them were corrupted. Or better, and now there are three of them: the new, the old, and this essential (ουσιώδης) or natural. "Be renewed," he says, "by the spirit of your mind" (v. 23). Lest anyone think that he is inventing another man, when speaking of the old and the new man, see what he says: "to be renewed." Renewal occurs when the decrepit becomes younger, takes on a different form, so that the object remains the same, but there is a change in its accidental properties. Just as the body remains the same, although there is a change in its accidental properties, so it is here. How should this renewal take place? "By the Spirit," he says, "of your mind." Therefore, whoever begins to do something old will do nothing: the spirit will not tolerate old deeds. "By the Spirit," he says, "of your mind," that is, by the spirit that is in your mind. "And put on the new man." Do you see that there is one object, but two garments: one that is put off, and the other that is clothed? "Into a new man," he says, "created according to God, in the righteousness and holiness of the truth" (v. 24). Why does he represent man under the name of virtue, and why under the name of vice? Because it is impossible to define (the property of) a person without pointing out his activity. Thus, (a person's actions) show no less than his natural qualities whether he is good or not good. As it is easy to undress a man, so it is easy to see (his qualities) by virtue or vice. The new man (i.e., the young man) is strong. Let us also be strong in doing good deeds. It has no wrinkles: neither will we. He is not subject to illness and does not easily succumb to diseases: neither will we. "Created". See how he calls the realization (οΰσίωσιν) of virtue by creation, that is, by bringing from non-existence into being. What then? And that (vice) is not a creature according to God? In no way, but according to the devil, who is the author of sin. Why? For the (new) man was not made of water, nor of earth, but in righteousness and the likeness of truth. What does this mean? To say that (God) immediately, at the time of baptism, which is essential for our regeneration, made him His son. Well said (the apostle): "In the righteousness and holiness of the truth." There was once truth, there was also reverence among the Jews, but not the truth; it was the righteousness of education. Thus, bodily purity was an image of purity, and not true purity; was an image of righteousness, not true righteousness. "In righteousness," he says, "and in the holiness of truth." Perhaps this is also said of false righteousness, for many unbelievers think they are righteous, but they are deceived.

Righteousness is an all-embracing virtue. Listen to what Christ says: "Unless your righteousness surpasses the righteousness of the scribes and Pharisees, you will not enter the Kingdom of Heaven" (Μt. 5:20); and in another place he is called righteous who does not commit sin (1 John 3:9). In the same way, in the courts, we call right the one who suffers offenses, but does not offend himself. Oh, if only we could appear right at the Last Judgment and receive some indulgence! For it is impossible before God (to be completely righteous), no matter what excuses we may present: before Him all righteousness is untenable, as the prophet said: "And thou shalt prevail when thou judgest" (Psalm 50:6). But if we do not violate mutual rights, then we will be right; if we can prove that we have been wronged, in which case we will be right. What does it mean that (the apostle) says to them, "Put on yourselves," when they are already clothed? Here he talks about life and business. Then they put on baptism, and now (the Apostle commands them to put on them) in their lives and works, so that they may no longer live according to the temptation of seductive lusts, but according to the commandments of God: But what is "reverence"? Which is pure and in accordance with the requirement of duty. Wherefore we use this expression (οσιον) of those who have been freed from judgment, that is, I owe them no more, I am no longer guilty of anything. Thus it is our custom to say: I got off (άφωσιωσάμην), and so on, that is, I no longer owe anything.

3. It is therefore our duty not to cast off this garment of justification, which the prophet calls the garment of salvation (Isaiah 59:10), so that we may become like God, who has clothed himself in righteousness. Let us put on this garment. And to put on means nothing else than not to be put off. Listen to what the prophet says: "Let it be clothed with a curse as with a garment, and let it enter in" (Psalm 108:18). And again: "Clothe thyself in the light as in a garment" (Psalm 103:21). And it is our custom to say about people: so-and-so put on himself (the mask) of so-and-so. Thus (the Apostle) desires that we should not remain in virtue for one day, not two, not three, but that we should never take off this garment. It is not so unseemly for a man to be naked in body as to be naked from virtue. With bodily nakedness, his indecent position is seen by slaves like him, and there it is seen by the Lord and the angels. Tell me, if you saw someone walking naked in the square, would it not offend you? What can I say about you when you walk without these clothes? Have you not seen those beggars whom we usually call flute players, how they walk about and arouse in us self-pity? However, they do not deserve any excuse. We do not forgive them for losing their clothes at dice. How can God forgive if we destroy this garment? When the devil sees someone naked from virtue, he immediately soils and blackens his face, inflicts wounds on him, and commits even greater violence. Let us expose ourselves from money, so as not to be naked from presenting. A garment consisting of money damages this garment (justifications): it is a garment of thorns, and these thorns are such that the more we are covered with them, the more we are stripped (of the true garment). Sensual inclinations also deprive us of this garment: it is fire, and such a fire burns this garment. Wealth is also a moth: as a moth devours everything and does not spare even silk garments, so is wealth. So let us leave all these things that we may be righteous, that we may put on the new man. Let us not keep anything old, nothing transitory, nothing perishable. Virtue is not heavy, not incomprehensible.

Do you not see those who spend their lives in the mountains? They leave their homes, wives, and children, and all their official occupations, and, having withdrawn from the world, put on sackcloth, sprinkle ashes, put chains around their necks, lock themselves up in a cramped cell, and, not stopping there, exhaust themselves with fasting and constant hunger. If I were to offer you all these things now, would you not all refuse? Wouldn't you call such a thing difficult? But I'm not saying that you have to do it. I only wish it, but I do not legitimize it. What else will I say next? Make use of the baths, take care of your body, go to the square, have a house, have servants, eat food and drink – only banish greed from everywhere, because it is a sin when you go beyond the proper boundaries of lawful acquisition. Thus, covetousness is nothing but a sin. And behold, when our spirit is more rebellious than it should be, then, having lost our temper, we begin to speak evil, then we act unjustly in all things. (The same thing happens) and with love for the body, for money, for fame and for everything else. And do not tell me that the hermits had special powers (for such a strict life): many are much weaker and richer than you and more pampered than you have entered into this harsh and sorrowful life. And what do I say about men? Virgins who had not yet reached the age of twenty, who had spent all their time in their beatings, who had been brought up in bliss, who had rested on a soft bed, soaked in incense and costly ointments, who were tender by nature, and who had become still more pampered by these zealous cares for them, who knew no other occupation for the whole day than to adorn their appearance, to wear golden garments, and to indulge in bliss, who did nothing even for themselves, but had a multitude of maids assigned to them, wore garments even more delicate than their very bodies, used thin and soft veils, and constantly enjoyed the smell of roses and similar incense, these (virgins), being suddenly enveloped in the fire of Christ, left all this luxury and pomp, and, forgetting their effeminacy, about their age, parted with all these pleasures and, like brave fighters, entered the field of exploits. And perhaps it will seem incredible what I will say, but it is true.

They have a meal only in the evening, and at this meal there are no vegetables or bread, but only flour, beans, peas, oil and figs. They are constantly engaged in spinning wool and have other occupations that are much more difficult than those (they have) at home. Namely, they took it upon themselves to heal the bodies of the sick, to carry their beds, to wash their feet. Many of them are also engaged in cooking. Such is the power of the fire of Christ! So good will exceeds nature itself! However, I do not require anything of you of the kind, because you yourself want women to be ahead of you (in the field of pious life).

4. At least do what is not difficult: keep your hand (from what is forbidden) and your eyes from shameless (looks). What is difficult in this, tell me, what is difficult? Be just, do not offend anyone – no one, neither poor nor rich, neither seller nor hireling. After all, mutual grievances can occur between the poor. Do you not see what discord they create among themselves and destroy everything? Get married, have children; Paul himself gave instructions to such (those leading a married life) and wrote to them. Great is that feat, high is that rock, so that its height is close to heaven, and you are not able to rise to it? Have, then, though the least and attain the lowest. Can't you give away your money? Do not kidnap, although do not offend strangers. Can't you fast? Do not, at least, give yourself over to excess. Can't you lie on a bed of reeds? Do not, at least, make for yourself a bed trimmed with silver, but use a simple bed and a bed made not for show, but for rest, just as do not make a bed of ivory: limit yourself. Why do you fill the ship with your innumerable possessions? If you lead a modest life, you will not be afraid of anything, neither envy, nor thieves, nor intrigues. You are not so much rich in money as in worries; you abound not so much with acquisitions as with worries and dangers. "But those who desire to be rich," it is said, "fall into temptation, and into a snare, and into many foolish and harmful lusts" (1 Tim. 6:9). This is what those who desire to possess much endure. I do not say (to you), Serve the sick; at least order this to your servant. Do you see how hard it is? Otherwise, how could weak virgins surpass us so far in this? Let us be ashamed, I beseech you, that in worldly affairs we are nowhere inferior to them, neither in war nor in battles; but in spiritual feats he succeeds more than we do, the former steal the reward and soar to great heights, like eagles; we, like jackdaws, are constantly below near the smoke and fumes. This is truly characteristic of jackdaws and greedy dogs - constantly thinking about cooks and cooking. Hear of the women of old: they were great women, great and worthy of wonder, such as Sarah, Rebekah, Rachel, Deborah, Hannah, and those who lived with Christ. But they never surpassed their husbands, but occupied second place behind them. And now on the contrary: wives surpass and outshine us. What laughter! What a shame! We take the place of the head, and must the body prevail over us? We are appointed to rule over women, not only in order to enjoy the rights of rulership, but also in order to be the first in virtue. The ruler should mainly show his superiority in excelling in virtue. And if he himself is surpassed, then he is no longer a boss.

Do you see what is the power of Christ's coming? How did it destroy the oath? Now there are more virgins among women, more chastity, more widows among them. Now a woman will not soon utter any obscene word. Why, tell me, will you be ashamed? Women love outfits, and this is their weakness. But you, husbands, surpass them in this too, puffing yourself up both in their dress and in your own. It seems to me that it is not so much the wife who is conceited of her gold ornaments, as the husband is of his wife's attire; He is not so much proud of his golden belt as of the fact that his wife wears gold headdresses. So you're guilty of it, because you're igniting that spark, you're kindling that flame. On the other hand, such passion is not so much sinful in a woman as in a man. Thou art appointed to dispose of it; Everywhere you want to have primacy over it. Show here also by your actions that you are above the passion for luxury. It is more excusable for a woman to do outfits than for a man. Therefore, when you yourself do not avoid (this passion), how will it avoid it? It is true that women have a certain vanity; But the same is true for men. They are prone to anger; and these as well. And in what women have an advantage, they no longer have in common with men: I mean modesty, warmth (of the soul), modesty, love for Christ. Why, they say, did (the Apostle) forbid them the chair of teachers? And this is a sign that there is a great distance between them and their husbands, and that (wives) were great then. Would it be necessary, tell me, for women to proceed to this work at the time as Paul and Peter and those saints (men) taught? And now we have reached such an evil point that it is natural to ask why wives do not teach. Thus we have descended to the level of their weak nature. I have said this, not because I wish to exalt them, but in order to arouse shame in us, and to teach us, to induce us to regain the authority that belongs to us, not in the sense of predominance, but in the sense of care and guidance, in the sense of progress in virtue. In this way, the body will also have a decent order when it has a better ruler over itself. May it be given to all, both wives and husbands, to live in accordance with the will of God, so that on that terrible day we may all be vouchsafed a merciful Lord and receive the promised blessings in Christ Jesus our Lord.