II.
(Since the body of the Catholic Church is one, etc., p. 296.)
As so shortly preceding the meeting of the Great Council, this letter is most important as a clear testimony to the meaning the first council attached to that article of the Creed which affirms "one holy Catholic and Apostolic Church." We must compare the Treatises of Cyprian for the West, with this and the Letter of Firmilian [2485] for the East, as clearly elucidating the contemporary mind of the Church, and hence the meaning of those words which reflect their mind in the Creed. To make any reflections of my own would be out of place, save only, negatively, as I compare it with the modern creed of the Council of Trent (Pius IV.), which defines the Catholic Church to be the communion which acknowledges the Church of Rome as "the mother and mistress of churches."
The concluding section of this letter is decisive as to the absolute autonomy of the Alexandrian dioecese. [2486] To all the other churches Alexander merely communicates his sentence, which they are all bound to respect. Whether the Christian Church at this period reflected the Apostolic Institutions is not the question, but merely what its theory was in the fourth century, and how far East and West accorded with the theory of Cyprian.
[2480] See, against Petavius and others, Dr. Holmes's learned note, vol. iii. p. 628, Elucidation I.
[2481] Vol. iv. p. 343, this series; also Elucidation II. p. 382.
[2482] On Tertullian's orthodoxy, see notes, vol. iii. p. 600, etc.
[2483] When we consider his refinements about the words substance, idea, image, etc., in the dispute with Celsus, while yet these terms were not reduced to precision, we cannot but detect his effort to convey an orthodox notion. Observe Dr. Spencer's short but useful note, vol. iv. p. 603, note 3.
[2484] See vol. iv. p. 382, Elucidations I., II., and III.
[2485] Vol. v. p. 390, this series.
[2486] See the force of this spelling, p. 240, supra.
The Banquet of the Ten Virgins; or Concerning Chastity
Methodius.
[Translated by the Rev. William R. Clark, M.A., Vicar of St. Mary Magdalen, Taunton.]
Introductory Notice
to
Methodius.
------------------------
[a.d. 260-312]. Considering the strong language in which Methodius is praised by ancient writers, as well as by the moderns, I feel that our learned translator has too hastily dismissed his name and works in the biographical introduction below. Epiphanius makes great use of him in his refutations of Origen; and Dupin's critical and historical notice of him is prolonged and highly discriminating, furnishing an abridgment of all his writings and of those vulgarly attributed to him heretofore. [2487] I have made into an elucidation some references which may be of use to the student. In like manner, I have thrown into the form of notes and elucidations what would be less pertinent and less useful in a preface. There are no facts to be added to what is here given by the translator; and remarks on the several works, which he has too sparingly annotated, will be more conveniently bestowed, perhaps, on the pages to which they immediately refer. The following is the translator's brief but useful
Introduction.
Methodius, who is also called Eubulius, [2488] was, first of all bishop, simultaneously of Olympus and Patara, in Lycia, as is testified by several ancient writers. [2489] He was afterwards removed, according to St. Jerome, to the episcopal See of Tyre in Phoenicia, and at the end of the latest of the great persecutions of the Church, about the year 312, he suffered martyrdom at Chalcis in Greece. Some consider that it was at Chalcis in Syria, and that St. Jerome's testimony ought to be thus understood, as Syria was more likely to be the scene of his martyrdom that Greece, as being nearer to his diocese. Others affirm that he suffered under Decius and Valerian; but this is incorrect, since he wrote not only against Origen long after the death of Adamantius, but also against Porphyry, whilst he was alive, in the reign of Diocletian.
Methodius is known chiefly as the antagonist of Origen; although, as has been pointed out, he was himself influenced in no small degree by the method of Origen, as may be seen by his tendency to allegorical interpretations of Holy Scripture. The only complete work of this writer which has come down to us is his Banquet of the Ten Virgins, a dialogue of considerable power and grace, in praise of the virginal life. His antagonism to Origen, however, comes out less in this than in his works On the Resurrection, and On Things Created. The treatise On Free Will is, according to recent critics, of doubtful authorship, although the internal evidence must be said to confirm the ancient testimonies which assign it to Methodius. His writings against Porphyry, with the exception of some slight fragments, are lost, as are also his exegetical writings. [2490]
Combefis published an edition of his works in 1644; but only so much of the Banquet as was contained in the Bibliotheca of Photius. In 1656 Leo Allatius published for the first time a complete edition of this work at Rome from the Vatican ms. Combefis in 1672 published an edition founded chiefly upon this; and his work has become the basis of all subsequent reprints.
The following translation has been made almost entirely from the text of Migne, which is generally accurate, and the arrangement of which has been followed throughout. The edition of Jahn in some places rearranges the more fragmentary works, especially that On the Resurrection; but, although his text was occasionally found useful in amending the old readings, and in improving the punctuation, it was thought better to adhere in general to the text which is best known.
A writer who was pronounced by St. Epiphanius [2491] to be "a learned man and a most valiant defender of the truth," and by St. Jerome, disertissimus martyr, [2492] who elsewhere speaks of him as one who nitidi compositique sermonis libros confecit, [2493] cannot be altogether unworthy the attention of the nineteenth century.
[2487] [In Dr. Schaff's History (vol. ii. p. 809) is just such a notice and outline as would be appropriate here.]
[2488] St. Epiph. Hæres., 64, sec. 63. [But this seems only his nom de plume, assumed in his fiction of the Banquet.]
[2489] St. Hieronymus, De viris illustr., c. 83.
[2490] For the larger fragments we are indebted to Epiphanius (Hæres., 64) and Photius (Bibliotheca, 234-237).
[2491] Epiph., Hær., 64, sec. 63. aner logios kai sphodra peri tes aletheias agonisamenos. [Petavius renders this: "vir apprime doetus acerrimusque veritatis patronus."]
[2492] Hieron., Com. in Dan., c. 13.
[2493] Id., De vir. ill., c. 83. Many more such testimonies will be found collected in the various editions of his works in Greek.
The Banquet of the Ten Virgins; [2494]
Or,
Concerning Chastity.
------------------------
Persons of the Dialogue: Euboulios, [2495] Gregorion, Arete; Marcella, Theophila, Thaleia, Theopatra, Thallousa, Agathe, Procilla, Thekla, Tusiane, Domnina.
Introduction.--Plan of the Work; Way to Paradise; Description and Personification of Virtue; The Agnos a Symbol of Chastity; Marcella, the Eldest and Foremost Among the Virgins of Christ.
Euboulios. You have arrived most seasonably, Gregorion, for I have just been looking for you, wanting to hear of the meeting of Marcella and Theopatra, and of the other virgins who were present at the banquet, and of the nature of their discourses on the subject of chastity; for it is said that they argued with such ability and power that there was nothing lacking to the full consideration of the subject. If, therefore, you have come here for any other purpose, put that off to another time, and do not delay to give us a complete and connected account of the matter of which we are inquiring.
Gregorion. [2496] I seem to be disappointed of my hope, as some one else has given you intelligence beforehand on the subject respecting which you ask me. For I thought that you had heard nothing of what had happened, and I was flattering myself greatly with the idea that I should be the first to tell you of it. And for this reason I made all haste to come here to you, fearing the very thing which has happened, that some one might anticipate me.
Euboulios. Be comforted, my excellent friend, for we have had no precise information respecting anything which happened; since the person who brought us the intelligence had nothing to tell us, except that there had been dialogues; but when he was asked what they were, and to what purpose, he did not know.
Gregorion. Well then, as I came here for this reason, do you want to hear all that was said from the beginning; or shall I pass by parts of it, and recall only those points which I consider worthy of mention?
Euboulios. By no means the latter; but first, Gregorion, relate to us from the very beginning where the meeting was, and about the setting forth of the viands, and about yourself, how you poured out the wine
"They in golden cups
Each other pledged, while towards broad heaven they looked." [2497]
Gregorion. You are always skilful in discussions, and excessively powerful in argument--thoroughly confuting all your adversaries.
Euboulios. It is not worth while, Gregorion, to contend about these things at present; but do oblige us by simply telling us what happened from the beginning.
Gregorion. Well, I will try. But first answer me this: You know, I presume, Arete, [2498] the daughter of Philosophia?
Euboulios. Why do you ask?
Gregorion. "We went by invitation to a garden of hers with an eastern aspect, to enjoy the fruits of the season, myself, and Procilla, and Tusiane." I am repeating the words of Theopatra, for it was of her I obtained the information. "We went, Gregorion, by a very rough, steep, and arduous path: when we drew near to the place," said Theopatra, "we were met by a tall and beautiful woman walking along quietly and gracefully, clothed in a shining robe as white as snow. Her beauty was something altogether inconceivable and divine. Modesty, blended with majesty, bloomed on her countenance. It was a face," she said, "such as I know not that I had ever seen, awe-inspiring, yet tempered with gentleness and mirth; for it was wholly unadorned by art, and had nothing counterfeit. She came up to us, and, like a mother who sees her daughters after a long separation, she embraced and kissed each one of us with great joy, saying, O, my daughters, you have come with toil and pain to me who am earnestly longing to conduct you to the pasture of immortality; toilsomely have you come by a way abounding with many frightful reptiles; for, as I looked, I saw you often stepping aside, and I was fearing lest you should turn back and slip over the precipices. But thanks to the Bridegroom to whom I have espoused [2499] you, my children, for having granted an effectual answer to all our prayers.' And, while she is thus speaking," said Theopatra, "we arrive at the enclosure, the doors not being shut as yet, and as we enter we come upon Thekla and Agathe and Marcella preparing to sup. And Arete immediately said, Do you also come hither, and sit down here in your place along with these your fellows.' Now," said she to me, "we who were there as guests were altogether, I think, ten in number; and the place was marvellously beautiful, and abounding in the means of recreation. The air was diffused in soft and regular currents, mingled with pure beams of light, and a stream flowing as gently as oil through the very middle of the garden, threw up a most delicious drink; and the water flowing from it, transparent and pure, formed itself into fountains, and these, overflowing like rivers, watered all the garden with their abundant streams; and there were different kinds of trees there, full of fresh fruits, and the fruits that hung joyfully from their branches were of equal beauty; and there were ever-blooming meadows strewn with variegated and sweet-scented flowers, from which came a gentle breeze laden with sweetest odour. And the agnos [2500] grew near, a lofty tree, under which we reposed, from its being exceedingly wide-spreading and shady."
Euboulios. You seem to me, my good friend, to be making a revelation of a second paradise. [2501]
Gregorion. You speak truly and wisely. "When there," she said, "we had all kinds of food and a variety of festivities, so that no delight was wanting. After this Arete, [2502] entering, gave utterance to these words:--
"Young maidens, the glory of my greatness, beautiful virgins, who tend the undefiled meadows of Christ with unwedded hands, we have now had enough of food and feasting, for all things are abundant and plentiful with us. [2503] What is there, then, besides which I wish and expect? That each of you shall pronounce a discourse in praise of virginity. Let Marcella begin, since she sits in the highest place, and is at the same time the eldest. I shall be ashamed of myself if I do not make the successful disputant an object of envy, binding her with the unfading flowers of wisdom.'