Chapter VIII.
Through a side door, placed diagonally in a chest, the less noble part of the body is decently expressed; to this part we give a more abundant honor according to the Apostle. This applies to both the members of the Church and to the Church itself and the Synagogue.
Moreover, he beautifully added: 'You shall make a door on the side' (Gen. VI, 16), indicating the part of the body through which we are accustomed to expel food; so that he would surround with greater honor those parts of the body which we consider less noble. Scripture expressed this much more graciously than Socrates is said to have said in Plato's book. For whether Socrates himself or Plato, who was in Egypt, could have read or learned it from others who had read it in Moses' writings; moved by a fitting inspiration, he thought that a door had been opened to him, so that he might proclaim the plan of our Maker: praising that which was most fittingly agreeable, that he diverted certain ducts or exits of our tunnels from behind; so that our digestive system would not be offended by the sight of its own purgation. But the Apostle says: Those parts of the body that seem to be weaker are necessary. And he goes beyond the simple description of philosophy with one word; and we honor those parts of the body that we think are less honorable with greater honor, and our unpresentable parts have greater modesty (1 Corinthians 12:22-23). For the sign of our self-restraint and temperance is especially known there. For often people are either stretched to the point of danger due to an excess of crudeness, or they are generally dissolved with their emptied organs.
25. Moreover, the Apostle beautifully related to the members of the Church (Ibid., 27 et seq). For what is dishonorable and superfluous, if not lust, if not excessive indulgence? If someone, entangled in youth, comes to baptism when they have reached a more mature age, renouncing their former ways, shedding their previous habits, casting off sins, and being buried with the Lord Jesus Christ, crucifying the world, and the world itself; is not that person endowed with the forgiveness of sins and esteemed to possess a greater honesty than that catechumen, whose life is considered more innocent? And let us follow the example of the Apostle himself: he was a Jew, he was a persecutor, but called to the grace of Christ, he began to be an Apostle. And because more was forgiven to him, he began to love more, to work more abundantly than the other apostles, becoming a chosen vessel and a teacher of the Gentiles. Did he not also attain a more abundant and honorable glory than the other apostles themselves, who was previously dishonorable and inglorious when he persecuted the Church of God? That poor person, weak in the Church, redeemed you by his own vows.
26. And to open up greater mysteries, what could be more ignoble than the Gentile people? Poor, as one who had no command of God's words, disabled and lame in both feet, who had not believed in either the law or the Gospel, yet when called, believed in him, was baptized, and received grace. Therefore, because more was forgiven to him, he loves more. The Jewish people remained, though lame in one foot: even in the law itself they stumble. Therefore, he who was once considered most glorious has lost everything, the wonderful counselor, the wise architect, and the wise listener. This one, who was ignoble, obtained all the titles of faith, the trophy of martyrs, and boasts of the company of angels. Therefore Plato, as much as he could, used the beauty of speech: but the Apostle, who had the spirit of God, revealed the mystery. Enough has been said about the gate; for those who were behind have become first.