Matthew 16:26

The first statement is ambiguous. At first it could be taken this way: Someone who loves being alive and thinks the present life is good manages his own life in order to live well according to the flesh, fearing death since by death he loses life. In this way, wanting to save his own life, he will lose it, having removed it beyond the boundaries of blessedness. Yet someone despising the present life because of my teaching and convinced of eternal life, even facing death for the sake of the truth may, because of piety, lose his own life in death. Yet the same one who lost his life because of me will instead save and keep it.We could interpret the saying, however, in another way. If anyone knows what salvation is and wants to save his own life, after bidding farewell to his life, denying himself and taking up his cross and following me, he will, in terms of the world, have lost his life. But, having lost his life for me and my teaching, he will gain in the end this kind of loss, salvation.

I suppose also that he gains the world who does not deny himself, nor loses Ms own life as to carnal pleasures, and thence suffers the loss of his soul. These two things being set before us, we must rather choose to lose the world, and gain our souls. And at first sight indeed the ransom of the soul might be supposed to be in his substance, that a man should give his substance to the poor, and so should save his soul. But I suppose that a man has nothing that giving as a ransom for his soul he should deliver it from death. God gave the ransom for the souls of men, namely the precious blood of His Son.

Then, because he had said, "He who will save shall lose it, but whosoever shall lose shall save it," and on that side had set salvation and destruction, and on this salvation and destruction; to prevent any one's imagining the one destruction and salvation to be all the same with the other, and to teach thee plainly that the difference between this salvation and that is as great as between destruction and salvation; from the contraries also He makes an inference once for all to establish these points. "For what is a man profited," saith He, "if he gain the whole world, and lose his own soul?" Seest thou how the wrongful preservation of it is destruction, and worse than all destruction, as being even past remedy, from the want of anything more to redeem it? For "tell me not this," saith He, "that he that hath escaped such dangers hath saved his life; but together with his life put also the whole world, yet what profit hath he thereby, if the soul perish?" For tell me, shouldest thou see thy servants in luxury, and thyself in extreme calamity, wilt thou indeed profit aught by being master? By no means. Make this reckoning then with regard to thy soul also, when the flesh is in luxury and wealth, and she awaiting the destruction to come. "What shall a man give in exchange for his soul?" Again, He dwells upon the same point. What? hast thou another soul to give for this soul? saith He. Why, shouldest thou lose money, thou wilt be able to give money; or be it house, or slaves, or any other kind of possession, but for thy soul, if thou lose it, thou wilt have no other soul to give: yea, though thou hadst the world, though thou wast king of the whole earth, thou wouldest not be able, by paying down all earthly goods, with the earth itself, to redeem but one soul. And what marvel, if it be so with the soul? Since even in the body one may see that so it turns out. […]

Hence it is now said: For what does it profit a man if he gains the whole world, but loses his own soul? When persecution from adversaries is absent, the heart must be guarded all the more vigilantly. For in time of peace, because it is permitted to live, it is also pleasing to pursue ambition. This greed is indeed well restrained if the very condition of the one pursuing is carefully considered. For why should he press on to gather, when the one who gathers cannot himself remain? Let each one therefore consider his course, and he will recognize that the little he has can suffice for him. But perhaps he fears that provisions will fail on this journey of life. The short way rebukes our long desires; much is carried in vain when the destination is near.

(Hom. in Ev. xxxii. 4.) Or the connection may be thus; The Holy Church has a period of persecution, and a period of peace; and our Redeemer accordingly distinguishes between these periods in His commands; in time of persecution the life is to be laid down; but in time of peace, those earthly lusts which might gain too great power over us are to be broken through; whence He says, What does it profit a man?