Orations

XVII. Since then, natural chastity is not meritorious, I demand something else from the eunuchs. Do not go a whoring in respect of the Godhead. Having been wedded to Christ, do not dishonour Christ. Being perfected by the spirit, do not make the Spirit your own equal. If I yet pleased men, says Paul, I should not be the servant of Christ. If I worshipped a creature, I should not be called a Christian. For why is Christianity precious? Is it not that Christ is God, unless my mingling with Him in love is a mere human passion? And yet I honour Peter, but I am not called a Petrine; and Paul, but have never been called a Pauline. I cannot allow myself to be named after a man, who am born of God. So then, if it is because you believe Him to be God that you are called a Christian, may you ever be so called, and may you remain in both the name and the thing; but if you are called from Christ only because you have an affection for Him, you attribute no more to him than other names which are given from some practice or fact.

XVIII. Consider those men who are devoted to horse racing. They are named after the colours and the sides on which they have placed themselves. You know the names without my mentioning them. If it is thus that you have got the name of Christian, the mere title is a very small thing even though you pride yourself upon it. But if it is because you believe Him to be God, show your faith by your works. If the Son is a creature, even now also you are worshipping the creature instead of the Creator. If the Holy Ghost is a creature, you are baptized in vain, and are only sound on two sides, or rather not even on them; but on one you are altogether in danger. Imagine the Trinity to be a single pearl, alike on all sides and equally glistening. If any part of the pearl be injured; the whole beauty of the stone is gone. So when you dishonour the Son in order to honour the Father, He does not accept your honour. The Father does not glory in the dishonour of the Son. If a wise Son makes a glad Father, how much more does the honour of the Son become that of the Father! And if you also accept this saying, My Son, glory not in the dishonour of your Father, similarly the Father does not glory in the Son's dishonour. If you dishonour the Holy Ghost, the Son receives not your honour. For though He be not of the Father in the same way as the Son, yet He is of the same Father. Either honour the whole or dishonour the whole, so as to have a consistent mind. I cannot accept your half piety. I would have you altogether pious, but in the way that I desire. Pardon my affection: I am grieved even for those who hate me. You were one of my members, even though you are now cut off: perhaps you will again become a member; and therefore I speak kindly. Thus much for the sake of the Eunuchs, that they may be chaste in respect of the Godhead.

XIX. For it is not only bodily sin which is called fornication and adultery, but any sin you have committed, and especially transgression against that which is divine. Perhaps you ask how we can prove this:— They went a whoring, it says, with their own inventions. Do you see an impudent act of fornication? And again, They committed adultery in the wood. See you a kind of adulterous religion? Do not then commit spiritual adultery, while keeping your bodies chaste. Do not show that it is unwillingly you are chaste in body, by not being chaste where you can commit fornication. Why have you done your impiety? Why are you hurried to vice, so that it is all one to call a man a Eunuch or a villain? Place yourselves on the side of men, and, even though so late, have some manly thoughts. Avoid the women's apartments; do not let the disgrace of proclamation be added to the disgrace of the name. Would you have us persevere a little longer in this discourse, or are you tired with what we have said? Nay, by what follows let even the eunuchs be honoured. For the word is one of praise.

XX. There are, He says, some eunuchs which were so born from their mother's womb; and there are some eunuchs which were made eunuchs of men; and there be eunuchs which have made themselves eunuchs for the Kingdom of Heaven's sake. He that is able to receive it, let him receive it. I think that the discourse would sever itself from the body, and represent higher things by bodily figures; for to stop the meaning at bodily eunuchs would be small and very weak, and unworthy of the Word; and we must understand in addition something worthy of the Spirit. Some, then, seem by nature to incline to good. And when I speak of nature, I am not slighting free will, but supposing both— an aptitude for good, and that which brings the natural aptitude to effect. And there are others whom reason cleanses, by cutting them off from the passions. These I imagine to be meant by those whom men have made Eunuchs, when the word of teaching distinguishing the better from the worse and rejecting the one and commanding the other (like the verse, Depart from evil and do good), works spiritual chastity. This sort of making eunuchs I approve; and I highly praise both teachers and taught, that the one have nobly effected, and the other still more nobly endured, the cutting off.

XXI. And there be eunuchs which have made themselves eunuchs for the Kingdom of Heaven's sake. Others, too, who have not met with teachers, have been laudable teachers to themselves. No father nor mother, no Priest or Bishop, nor any of those commissioned to teach, taught you your duty; but by moving reason in yourself and by kindling the spark of good by your free will, you made yourself a eunuch, and acquired such a habit of virtue that impulse to vice became almost an impossibility to you. Therefore I praise this kind of Eunuch-making also, and perhaps even above the others. He that is able to receive it let him receive it. Choose which part you will; either follow the Teacher or be your own teacher. One thing alone is shameful— that the passions be not extirpated. It matters not how they are extirpated. The teacher is God's creature; and you also have the same origin; and whether the teacher grasp this grace, or the good be your own— it is equally good.

XXII. Only let us cut ourselves off from passion, lest any root of bitterness springing up trouble us; only let us follow the image; only let us reverence our Archetype. Cut off the bodily passions; cut off also the spiritual. For by how much the soul is more precious than the body, by so much more precious is it to cleanse the soul than the body. And if cleansing of the body be a praiseworthy act, see, I pray you, how much greater and higher is that of the soul. Cut away the Arian impiety; cut away the false opinion of Sabellius; do not join more than is right, or wrongly sever; do not either confuse the Three Persons into One, or make Three diversities of Nature. The One is praiseworthy if rightly understood; and the Three when rightly divided, when the division is of Persons, not of Godhead.

XXIII. I enact this for Laymen too, and I enjoin it also upon all Priests, and upon those commissioned to rule. Come to the aid of the Word, all of you to whom God has given power to aid. It is a great thing to check murder, to punish adultery, to chastise theft; much more to establish piety by law, and to bestow sound doctrine. My word will not be able to do as much in fighting for the Holy Trinity as your Edict, if you will bridle the ill disposed, if you will help the persecuted, if you will check the slayers, and prevent people from being slain. I am speaking not merely of bodily but of spiritual slaughter. For all sin is the death of the soul. Here let my discourse end.