This beauty then let us cultivate; with these embellishments let us adorn ourselves, that we may pass into the Heavens, into the spiritual chambers, into the nuptial chamber that is undefiled. For this beauty is liable to be destroyed by anything; and when it lasts well, and neither disease nor anxiety impair it (which is impossible), it does not last twenty years. But the other is ever blooming, ever in its prime. There, there is no change to fear; no old age coming brings a wrinkle, no undermining disease withers it; no desponding anxiety disfigures it; but it is far above all these things. But this [earthly beauty] takes flight before it appears, and if it appears it has not many admirers. For those of well-ordered minds do not admire it; and those who do admire it, admire with wantonness.
[16.] Let us not therefore cultivate this [beauty], but the other: let us have that, so that with bright torches we may pass into the bridal chamber. For not to virgins only has this been promised, but to virgin souls. For had it belonged merely to virgins, those five would not have been shut out. This then belongs to all who are virgins in soul, who are freed from worldly imaginations: for these imaginations corrupt our souls. If therefore we remain unpolluted, we shall depart thither, and shall be accepted. "For I have espoused you," he says, "to one husband, to present you a chaste virgin unto Christ." ( 2 Cor. xi. 2.) These things he said, not with reference to Virgins, but to the whole body of the entire Church. For the uncorrupt soul is a virgin, though she have a husband: she is a virgin as to that which is Virginity indeed, that which is worthy of admiration. For this of the body is but the accompaniment and shadow of the other: while that is the True Virginity. This let us cultivate, and so shall we be able with cheerful countenance to behold the Bridegroom, to enter in with bright torches, if the oil do not fail us, if by melting down our golden ornaments we procure such oil as makes our lamps bright. And this oil is lovingkindness.
If we impart what we have to others, if we make oil therefrom, then it will protect us, and we shall not say at that time, "Give us oil, for our lamps are going out" ( Matt. xxv. 8 ), nor shall we beg of others, nor shall we be shut out when we are gone to them that sell, nor shall we hear that fearful and terrible voice, while we are knocking at the doors, "I know you not." ( Matt. xxv. 12.) But He will acknowledge us, and we shall go in with the Bridegroom, and having entered into the spiritual Bride-chamber we shall enjoy good things innumerable.
For if here the bride-chamber is so bright, the rooms so splendid, that none is weary of observing them, much more there. Heaven is the chamber, [3372] and the bride-chamber [3373] better than Heaven; then we shall enter. But if the Bride-chamber is so beautiful, what will the Bridegroom be?
And why do I say, Let us put away our golden ornaments, and give to the needy'? For if ye ought even to sell yourselves, if ye ought to become slaves instead of free women, that so ye might be able to be with that Bridegroom, to enjoy that Beauty, [nay] merely to look on that Countenance, ought you not with ready mind to welcome all things? We look at and admire a king upon the earth, but when [we see] a king and a bridegroom both, much more ought we to welcome him with readiness. Truly these things are a shadow, while those are a reality. And a King and a Bridegroom in Heaven! To be counted worthy also to go before Him with torches, and to be near Him, and to be ever with Him, what ought we not to do? What should we not perform? What should we not endure? I entreat you, let us conceive some desire for those blessings, let us long for that Bridegroom, let us be virgins as to the true Virginity. For the Lord seeks after the virginity of the soul. With this let us enter into Heaven, "not having spot, or wrinkle, or any such thing" ( Eph. v. 27 ); that we may attain also to the good things promised, of which may we all be partakers through the grace and mercy of Jesus Christ our Lord, with whom to the Father together with the Holy Ghost, be glory, power, honor, now and ever, and world without end. Amen.
[3337] houtos. Mr. F. observes that St. Chrys. more usually cites the text without houtos
[3338] a pagoreuein ta kath he
[3339] "ill-treated," kakouchoumenoi
[3340] a moibes, i.e. the accepting sufferings instead of an easy life.
[3341] marturon onkon. St. Chrys. connects o nkon with marturon and takes panta as a neuter plural; the words of the Apostle, tosouton echontes perikeimenon hemin nephos, marturon onkon, apothemenoi panta, he would understand thus, "Seeing we are compassed about with so great a cloud, a load of witnesses, let us lay aside all things," &c. [But previously he has connected with gephos, so that the present. connection with o nkon was probably an afterthought on the spur of the moment.--F.G.]
[3342] peristasin pathein
[3343] e pegnosthen
[3344] lupes
[3345] the human nature.
[3346] skommata
[3347] eironeias
[3348] ta
[3349] ta
[3350] [The insertion of e ndiogmois here appears to be entirely without authority, and was probably a slip of memory.--F.G.]
[3351] ha plos kai eike
[3352] i.e. slaves.
[3353] ha plos hexo proskeitai
[3354] hoikematon
[3355] oikon
[3356] ten eleutheran
[3357] the open spaces of the streets where idlers gathered.
[3358] lepton othonion
[3359] skepasmata
[3360] a rkestheometha
[3361] "body of spectators."
[3362] phronemation
[3363] hu podikoi
[3364] koitonisko
[3365] ta hemetero
[3366] tais prothekais tais epi ton ergasterion
[3367] thalamou
[3368] katopheres
[3369] or, "conceal," peristeleitai
[3370] phthonous
[3371] See Hom. xiv. [8.] pp. 436, 437.
[3372] thalamos
[3373] numphon