THEOSISJohn Chrysostom
He did not say, “Do not commit impurity.” Requiring greater exactness from them, he said, “Do not even touch it or approach it.”
What then constitutes impurity of the flesh? Fornication, adultery, and every indulgence of the flesh.
And what constitutes impurity of the soul? Impure thoughts, a lustful gaze, remembrance of wrongs, deceits, and the like.
He wants us to be pure from both kinds of impurity. See, here is the reward for this: separation from the impious and union with God.
But listen further: “And I will be a Father to you, and you shall be My sons and daughters, says the Lord” (Jer 3:19).
Do you see how the prophet long ago foretold our present nobility, that is, regeneration by grace?
“Therefore, beloved, having these promises” (2 Cor 7:1). What promises?
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That we have become temples for God, His sons and daughters, that He dwells and abides in us, and that we have become His people.
Also, that we name Him as our God and Father.
“Let us cleanse ourselves from every defilement of flesh and spirit.” Let us not touch impurity. This is precisely what “defilement of flesh” means.
And let us not touch what stains the soul. This is precisely what “defilement of spirit” means.
Yet he is not satisfied with this alone, and therefore adds, “perfecting holiness in the fear of God.”
Merely not touching what is impure does not yet make one clean.
For us to become holy, something else is also required: zeal, watchfulness, and piety.
And he rightly said, “in the fear of God,” because one may preserve chastity not in the fear of God, but for vain glory.
Yet he had something else in mind when he said “in the fear of God,” namely, the means by which holiness is attained.
Indeed, however great the power of desire may be, if you fortify yourself with the fear of God, you will overcome its frenzy.
By “holiness” here he means not only chastity, but also withdrawal from every sin.
For holy is one who is pure. But pure is not merely one who does not commit fornication.
Pure is one who is at the same time alien to love of money, envy, arrogance, and vainglory, especially vainglory.
This must always be fled, and most of all in giving alms.
Almsgiving infected by this disease ceases to be almsgiving and becomes boasting and hardheartedness.
Indeed, when you give alms not from mercy, but to show yourself, then it is not only not almsgiving, but even an injury.
For you expose your brother to shame. Almsgiving consists not merely in giving money, but in giving with a feeling of mercy.
At the spectacles people also give money, both to wanton boys and to others who appear on the stage. But this is not almsgiving.
Fornicators also give money to prostitutes. But this is not an act of love for mankind, but drunken disorder.
The one who gives alms from vainglory is like them.
Just as one who defiles himself with a prostitute gives her a reward for the injury he inflicts on her, so you also, when giving alms from vainglory, only reward the recipient for the injury you cause him.
Through this you create an evil reputation both for yourself and for him, and from this comes inexpressible harm.
As a savage beast and a mad dog attack everyone, so this evil disease of inhumanity snatches away our good things.
Such almsgiving is truly inhumanity and cruelty, or something still worse.
The hardhearted man simply does not give to the one who asks. But you do something worse than he does: you hinder those who wish to give.
Indeed, when you display your gift before everyone, you bring the poverty of the recipient into doubt.
By this you hold back the one who intended to give, especially if he is a superficial man.
Such a man no longer gives to the beggar, as to one who has already received alms and is not especially in need.
And not only this. He will even reproach him and accuse him of shamelessness when, after receiving alms from you, he comes to ask from him also.