St. John Chrysostom, one of the most prolific and revered early Church Fathers (c. 349–407 A.D.), spoke with conviction and pastoral urgency about behaviors that depart from God’s design for human sexuality. He addressed not only the personal consequences of sin but also the public distortion and commercialization of what Scripture calls dishonorable passions (cf. Romans 1:26–27).
Here is how Chrysostom carefully distinguished between personal moral failing and the broader societal harm caused when such behaviors are endorsed, celebrated, or commodified:
1. A Violation of Nature and Divine Order
Chrysostom understood same-sex relations as a profound departure from natural law—the visible design and intent of God revealed in creation. He considered such actions especially grievous not merely because of their sensual nature, but because they distorted the relational order of male and female ordained by God.
“All passions are dishonorable, but especially the passion of Sodom… it is contrary not only to nature but to the law.”
— Homily on Romans 1
In line with the Apostle Paul’s teaching in Romans 1, Chrysostom interpreted these passions as evidence of deeper spiritual confusion—exchanging the Creator’s truth for idolatrous self-will.
2. From Personal Sin to Public Harm
Chrysostom made an important distinction between individuals who fall into sin and those who publicly organize, promote, or profit from sin. In particular, he expressed grave concern over those who “make a business of it”—a clear warning against turning moral corruption into cultural currency.
“But nothing can be more shameful than for a man to prostitute himself to serve the drunkenness of others, to make a market of his own body… to be the servant of the most disgraceful lusts—not only to do these things, but to make a business of it.”
— Homily IV on Romans
In his time, as in ours, Chrysostom saw a danger when behaviors that should call for repentance instead become normalized, celebrated, or commercialized—leading others astray and dulling the collective conscience.
3. A Society Losing Its Sense of Shame
Chrysostom lamented that what was once done in darkness was now practiced openly. The loss of shame—what theologians call the searing of the conscience (cf. 1 Tim. 4:2)—was for him a sign that a society had moved from falling into sin to endorsing it.
“They glory in their shame… when they not only do such things, but even teach others, and invent laws in their favor.”
This mirrors Paul’s concern in Philippians 3:19. The danger lies not only in personal sin but in societal trends that rebrand vice as virtue, and in doing so, jeopardize the souls of many.
4. Mercy and the Call to Repentance
Though bold in his denunciations, Chrysostom was always pastoral at heart. He believed in the transforming power of the Gospel and held out hope for those ensnared by sin. His harshest warnings were not for the broken-hearted sinner, but for those who lead others into sin without remorse.
“Let us not despair of ourselves, but return to the Lord… There is no sin so great that His mercy cannot cover it.”
Summary
St. John Chrysostom condemned not merely the acts associated with same-sex behavior but more deeply:
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The public normalization of such behaviors.
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The monetization or promotion of what ought to lead to repentance.
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The erosion of shame, which once acted as a safeguard for the conscience.
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The spiritual danger posed to those who lead others astray.
Yet he always returned to the hope of redemption, rooted in Christ’s mercy and the call to holiness.