1043BSimile est regnum coelorum decem virginibus, etc. (Matth. XXV, 1-13.)
1043BThe kingdom of heaven is like unto ten virgins, etc. (Matth. XXV, 1-13.)
1.
Sponsus Christus est, ad cujus vocem qui amicus est, stat et audit, et gaudio gaudet propter vocem sponsi. Huic nos despondit Apostolus, qui ait: Despondi vos uni viro virginem castam exhibere Christo (II Cor. XI, 2). Timeo autem quod non possit hoc facere quod spopondit, id est animam nostram exhibere Christo virginem, et virginem castam. Castam addit, quia sunt quaedam virgines corpore, quae cogitatione fornicaria devirginantur, et suaveolentem virginitatis florem libidinosae affectionis pudore contaminant. Et hae quidem fatuis quinque virginibus designantur, quas non rectae intentionis affectus infatuat. Virgo Christus est, et Virginis filius, 1043Cet virginem conjugem vult habere. Tu si habeas angelicam, plus dico vobis, Christi matrisque suae gratiam, hilaresce, tripudia, et in amplexus Christi festinabunda gestiens, illud amatorium clama suspirans: Osculetur me osculo oris sui (Cantic. I, 1). Sponsa ergo es Jesu Christi; sed hoc tuum nomen diligenter attende. Sponsae vel sponsi nomen ab eo quod est spondere grammatici derivant. Dicuntur autem sponsus et sponsa, quia se sibi alterutrum spondent, ut nec ille, nec illa alteri nubat. Porro inter diem desponsationis hujus interponitur aliquando breve spatium, aliquando et productum; et tamen definita ac denominata est dies, qua debeant convenire: quod quidem sapienter atque utiliter statutum est, ut interim mutuus amor augeatur et 1043Dcrescat, et impatiens desiderium cupitae copulae quo amplius differtur, ignescat; et quia juxta Sallustium, cupienti animo nihil satis festinatur, diem dictarum nuptiarum properantius esse desiderent. Sic Jacob pro Rachel septennium a die desponsationis labore desudat, cubat sub dio, gelu alget, solibus uritur, nec tanti ac tam diuturni laboris amator vehemens cedit injuriae (Gen. XXIX, 18-28). Quorsum autem ista? Ut et tu si jam sponsa Christi es, ardeas amore, aestues desiderio, anheles suspiriis, dum tardat dies copulae concupitae. Ait quidam, 1044B« Palleat omnis amans; » ut pallor et macies sint amoris signa certissima. Quid tibi cum lautioribus epulis? quid tibi cum 711 vino? Non est hoc monachorum. Epulentur splendide cives Babylonis. Si te viderit ob amorem suum sponsus marcescere, si pallescere, si calescere impatienti desiderio, accelerabit copulae diem, offeret oscula, junget amplexus. O laetam diem nuptiarum! o felicem sponsam tali conjugio! Carpe oscula, o beata sponsa, junge amplexus, canta: Ecce quod concupivi jam video; quod amavi jam teneo: ipsi sum juncta in coelis, quem in terris posita tota devotione dilexi ( In Officio S. Agnetis ).
1.
The bridegroom is Christ, at whose voice he who is the friend stands and listens, and rejoices with joy because of the bridegroom's voice. To him the Apostle betrothed us, who says: I have betrothed you to one husband, to present you a chaste virgin to Christ (II Cor. XI, 2). But I fear that he may not be able to do what he pledged — that is, to present our soul to Christ a virgin, and a chaste virgin. He adds "chaste," because there are certain virgins in body who are unvirgined by fornicating thought, and defile the sweet-smelling flower of virginity by the shame of lustful affection. And these indeed are signified by the five foolish virgins, whom the affection of an intention that is not upright makes foolish. Christ is a virgin, and the son of a Virgin, 1043Cand he wishes to have a virgin for his consort. If you have the grace of angels — more, I say to you, the grace of Christ and of his mother — be glad, dance for joy, and, hastening eagerly into the embraces of Christ, cry out sighing that word of love: Let him kiss me with the kiss of his mouth (Cantic. I, 1). You are, then, the bride of Jesus Christ; but attend diligently to this name of yours. The grammarians derive the name of bride or bridegroom (sponsa, sponsus) from spondere, to pledge. And they are called bridegroom and bride because they pledge themselves each to the other, so that neither he nor she may wed another. Further, between the day of this betrothal and the wedding there is sometimes set a short space, sometimes a long one; and yet the day on which they are to come together is fixed and named: which indeed has been wisely and usefully established, so that in the meantime mutual love may be increased and 1043Dgrow, and the impatient longing for the desired union may take fire the more it is put off; and because, according to Sallust, for a longing mind nothing is hastened enough, they may desire the day of the appointed nuptials to come more quickly. So Jacob sweats with labor seven years for Rachel from the day of the betrothal: he lies under the open sky, he is chilled with frost, he is burned by the sun; nor does so vehement a lover give way before the injury of so great and so long a labor (Gen. XXIX, 18-28). But to what end these things? That you too, if you are already the bride of Christ, may burn with love, seethe with desire, pant with sighs, while the day of the longed-for union delays. A certain man says, 1044B« Let every lover be pale; » so that pallor and thinness are the surest signs of love. What have you to do with richer banquets? what have you to do with 711 wine? This is not for monks. Let the citizens of Babylon feast splendidly. If the bridegroom sees you wasting away for love of him, growing pale, growing hot with impatient desire, he will hasten the day of union, he will offer kisses, he will join embraces. O glad day of the nuptials! O bride happy in such a wedlock! Take his kisses, O blessed bride, join his embraces, sing: Behold, what I longed for I now see; what I loved I now hold: I am joined in heaven to him whom, set on earth, I loved with all devotion ( In Officio S. Agnetis ).
2.
Simile est regnum coelorum decem virginibus quas Rex coelorum, si sibi cum lampadibus luminosis 1044Coccurrerint, in illum coelestem thalamum intra asylum cubiculi introducet. Sed quid facimus, quia quinque sunt fatuae, et quinque prudentes? Puto autem quod et plures, et prudentium numerum longe superet multiplicitas fatuarum: caeterum omnes, acceptis lampadibus, exierunt obviam sponso et sponsae. Exierunt. Unde exierunt? Plane de substantia et saeculari conversatione, juxta illud: Recedite, exite inde, et immundum ne tetigeritis (Isa. LII, 11). Audit et Abraham: Exi de terra tua, et de cognatione tua, et de domo patris tui (Gen. XII, 1). Loth quoque de Sodomis exire praecipitur, et retrospicere prohibetur, ne pariter cum Sodomitis ardentibus involvatur incendiis. Sed quid dixit ad angelum? Est civitas hic juxta, ad quam possum confugere, 1044Dparva, et salvabor in ea (Gen. XIX, 20). Numquid non modicum est, et vivet anima mea? Civitas parva et juxta, id est non longe a saeculo, in qua Loth ardente Sodoma salvatur, monasterium est. Numquid non modica est respectu illius, quae mundi latitudinem occupans, populosa valde et malitiosa, cupiditatis et libidinis flagrat incendio? Eximus inde et ad parvam civitatem quae juxta est confugimus, ardentem cum civibus suis Sodomam relinquentes. Salvabor, inquit, in ea. Plane salvabimur in civitatula ista, si non respexerimus retro, si flammantis 1045ASodomae, quae juxta juste ardet, non nos apprehenderint, non nos incenderint favillae caducae. De hac Sodoma exierunt virgines obviam sponso et sponsae: longe enim est a virginibus flamma Sodomorum.
2.
The kingdom of heaven is like unto ten virgins whom the King of heaven, if they meet him with shining lamps, 1044Cwill bring into that heavenly bridal chamber, within the refuge of his chamber. But what shall we do, since five are foolish and five prudent? I think, however, that they are even more, and that the multitude of the foolish far exceeds the number of the prudent: yet all of them, taking their lamps, went forth to meet the bridegroom and the bride. They went forth. Whence did they go forth? Plainly from their substance and from worldly manner of life, according to that word: Depart, go out from thence, and touch not the unclean thing (Isa. LII, 11). Abraham too hears: Go forth out of thy land, and out of thy kindred, and out of thy father's house (Gen. XII, 1). Lot also is commanded to go out of Sodom, and forbidden to look back, lest he be wrapped together with the Sodomites in the burning fires. But what did he say to the angel? There is a city here nearby, to which I can flee, 1044Da little one, and I shall be saved in it (Gen. XIX, 20). Is it not a small thing, and my soul shall live? The city small and nearby — that is, not far from the world — in which Lot is saved while Sodom burns, is the monastery. Is it not small in comparison with that other city which, filling the breadth of the world, exceedingly populous and malicious, blazes with the fire of greed and lust? We go out from there and flee to the little city which is nearby, leaving Sodom burning with her citizens. I shall be saved, he says, in it. Plainly we shall be saved in that little city, if we have not looked back, if the falling embers of flaming 1045ASodom, which justly burns nearby, have not seized us, have not set us afire. Out of this Sodom the virgins went forth to meet the bridegroom and the bride: for far from virgins is the flame of the Sodomites.
3.
Exierunt autem cum lampadibus, lumbos habentes praecinctos, et lucernas in manibus ardentes; ut et castitatis cingulum astringatur in corpore, et ad utilitatem proximi et gloriam Patris, lux exempli clareat in operatione. Sic Gedeon in lagunculis lampades occultans, sed in hora certaminis fractis vasculis demonstrans, repentina luce hostes terruit, et vertit in fugam (Judic. VII). Terrentur enim principes tenebrarum visa luce bonorum operum, quia stare ante lucem tenebrae non possunt. Prudentes 1045Benim virgines acceperunt oleum in vasis suis cum lampadibus. Vide prudentiam virginum istarum. Sciebant noctem fore productam: et nescientes qua hora noctis sponsus veniret, non contentae oleo lampadum, etiam in vasis oleum sumunt; ut, si forte illud quod erat in lampadibus annihilaretur et deficeret, de eo quod in vasis reposuerant ad custodiam luminis, lampades implerent. Oleum in lampade, est opus bonum in manifestatione; sed dum videtur a proximis claritas operis, dum mirantur et laudant, extollitur plerumque et assurgit elatus animus operantis; et dum in se et non in Domino gloriatur, lumen lampadis annullatur, et carens fomento congruo lampas, quae coram hominibus clare lucet, 1045Ccoram Domino tenebratur. Prudentes vero virgines praeter oleum quod in lampadibus habent, oleum aliud in vasis reponunt: quia nimirum sanctae animae dum sponsi sui praestolantur adventum, dum toto desiderio ei clamant quotidie, Adveniat regnum tuum (Matth. VI, 10), praeter illa opera quae proximis lucent ad Dei gloriam et videntur, aliqua in occulto, ubi solus Pater videt, opera faciunt; ut si forte illa, quae conspicua et clara sunt, flatus humanae laudis exstinxerit, oleum occultae conscientiae suffragetur. Haec est gloria filiae regis ab intus, dum plus de oleo quod in vasis conscientiae dilucescit, quam de eo quod lucet de foris, gloriatur; periisse aestimat omne quod cernitur, nec id dignum judicat remuneratione, quod favores hominum prosequuntur. 1045DLatenter igitur quae praevalet, operatur, petit secretum, orationibus pulsat coelum, fundit lacrymas testes amoris, et cum dilecto illo suo, suspirio gemituque fabulatur. 712 Haec est gloria, sed ab intus, sed invisa, filiae regis et amicae. Hoc oleum fatuae virgines non habent; quia nisi ad nitorem vanae gloriae et favorem hominum bona non operantur. Hoc oleum, in quo prudentes confidunt, in abditis conscientiarum vasculis reponunt.
3.
And they went forth with lamps, having their loins girded, and burning lanterns in their hands; so that both the girdle of chastity may be drawn tight upon the body, and, for the profit of the neighbor and the glory of the Father, the light of example may shine out in work. So Gideon, hiding his lamps in little jars, but showing them when the jars were broken at the hour of battle, terrified the enemy with the sudden light and turned them to flight (Judic. VII). For the princes of darkness are terrified at the sight of the light of good works, because darkness cannot stand before light. For the prudent 1045Bvirgins took oil in their vessels with their lamps. See the prudence of these virgins. They knew that the night would be long: and not knowing at what hour of the night the bridegroom would come, they were not content with the oil of the lamps, but took oil in vessels also; so that if perchance what was in the lamps should be brought to nothing and fail, they might fill the lamps from what they had laid by in the vessels for the keeping of the light. The oil in the lamp is a good work made manifest; but while the brightness of the work is seen by neighbors, while they marvel and praise, the mind of the worker is very often lifted up and rises in pride; and while he glories in himself and not in the Lord, the light of the lamp is annulled, and the lamp, lacking its proper nourishment, which shines brightly before men, 1045Cis darkened before the Lord. But the prudent virgins, besides the oil which they have in their lamps, lay by other oil in vessels: because indeed holy souls, while they await the coming of their bridegroom, while with all longing they cry to him daily, Thy kingdom come (Matth. VI, 10), besides those works which shine before their neighbors to the glory of God and are seen, do certain works in secret, where the Father alone sees; so that if perchance the breath of human praise has quenched those which are conspicuous and bright, the oil of a hidden conscience may come to their aid. This is the glory of the king's daughter from within, when she glories more in the oil that shines out in the vessels of conscience than in that which shines outwardly; she reckons that all which is seen has perished, and does not judge that worthy of reward which the favors of men attend upon. 1045DTherefore she works in hiding as much as she is able, she seeks the secret place, she knocks at heaven with prayers, she pours out tears, the witnesses of love, and converses with that beloved of hers by sigh and groan. 712 This is the glory of the king's daughter and friend — but from within, but unseen. This oil the foolish virgins do not have, because they do not do good works except for the gloss of vainglory and the favor of men. This oil, in which the prudent trust, they lay by in the hidden little vessels of their consciences.
4.
Moram autem faciente sponso, dormitaverunt omnes et dormierunt. Dormiunt virgines bonae in Domino, et in Christi pectore dulce reclinatorium habentes, mane illud ultimum praestolantur. Mane, 1046Ainquit, astabo tibi, et videbo (Psal. V, 5). O quam jucundo interim sopore sopiuntur, quarum caro in spe requiescit, et in spe spiritus hilarescit! (Isa. LI.) Libet inter haec meminisse, quod sanctus Germanus pontifex Antissiodorensis Romam petens, cum Aeduam devenisset, ad tumulum sancti Cassiani divertit; quem proprio vocans nomine: « Quid, inquit, agis, frater charissime? » Et ille de tumulo - « Dulciter, inquit, in pace requiesco, et adventum Redemptoris exspecto. » Ecce prudentium virginum somnus, quibus coelicus dicit Spiritus: Ut requiescant a laboribus suis (Apoc. XIV, 13). Non autem hoc fatuis virginibus dicitur, nec talis interim sopor earum. Neque enim a laboribus requiescunt, quarum caro videt corruptionem, ut ingrediatur putredo 1046Bin ossibus earum, et subter eas scateat. Et hoc quidem caro. Anima vero sepulta in inferno quomodo dormit conturbata, quae in tormentis posita aret siti, nec sperat guttam refrigerii, et resurrectionis diem et adventum Judicis male sibi conscia perhorrescit?
4.
And while the bridegroom tarried, they all slumbered and slept. The good virgins sleep in the Lord, and, having a sweet resting-place on the breast of Christ, they await that final morning. In the morning, 1046Ahe says, I shall stand before thee, and shall see (Psal. V, 5). O with how pleasant a slumber are they in the meantime lulled, whose flesh rests in hope, and whose spirit is glad in hope! (Isa. LI.) It is pleasant here to recall that holy Germanus, bishop of Auxerre, on his way to Rome, when he had come to Autun, turned aside to the tomb of holy Cassian; and calling him by his own name, said: « How is it with thee, dearest brother? » And he from the tomb: « Sweetly, he said, do I rest in peace, and await the coming of the Redeemer. » Behold the sleep of the prudent virgins, to whom the heavenly Spirit says: That they may rest from their labors (Apoc. XIV, 13). But this is not said to the foolish virgins, nor is such their slumber in the meantime. For they do not rest from their labors, whose flesh sees corruption, so that rottenness enters 1046Binto their bones and swarms beneath them. And this indeed the flesh. But the soul, buried in hell, how does it sleep — troubled, set in torments, parched with thirst, hoping for no drop of refreshment, and shuddering with an evil conscience at the day of resurrection and the coming of the Judge?
5.
Dormitaverunt igitur omnes et dormierunt. Media autem nocte clamor factus est: Ecce sponsus venit! exite obviam ei. O clamorem prudentibus virginibus omni modulatione, omnibus modulis dulciorem! Ecce sponsus venit! Putas vox ista est Filii Dei, quam cum venerit beata illa hora, omnes qui in monumentis sunt audient, et qui audierint vivent? (Joan. V, 25.) Domine Jesu Christe, Fili Dei 1046Cvivi, da in illa hora auditui meo gaudium et laetitiam, et exsultabunt ossa humiliata. Non timeam tunc, quaeso, Domine, ab auditione mala, quam audituri sunt quibus dicturus es: Ite, maledicti, in ignem aeternum (Matth. XXV, 41). Erit fortassis vox ista illius tubantis archangeli, in cujus voce et in novissima tuba Dominus descendet de coelo (I Thess. IV, 15). Canet enim tuba, ad cujus clangorem, ut Hieronymi verbis utar, totus timebit mundus. Fragor igitur tubae illius, dum tubabit angelus, dum expergiscentur homines, tartara etiam tenebrosa concutiet. Audient miseri qui ibi sunt, qui illo tenentur ergastulo, audient tunc, qui nunc audiunt et facere nolunt: Exite obviam ei. Magnus quidem clamor: quoniam, ut Sibylla dicit quando tuba 1046Dsonitum tristem dimittet ab alto orbe et Dominus coelum advocabit desursum et terram, discernere volens populum suum ante se, et prudentes virgines ab infatuatis separare; advocabit coelum desursum, ut virtutes illae coelorum de suis sedibus moveantur, et omnes Angeli cum eo ad judicandum congregentur. Psalmista, Advocabit coelum desursum (Psal. XLIX, 4); id est spiritus animasque justorum, quibus ante dictum fuerat ut requiescerent tempus adhuc modicum, donec impleretur numerus fratrum eorum (Apoc. VI, 11). Tunc coelesti illa habitatione relicta, sanctae illae animae suis corporibus redditae, tanto tutius, quanto 1047Aincorruptius gaudebunt. Tunc in momento, in ictu oculi, juxta Ezechielem, in campo pleno ossibus, mortuorum ossa ad ossa, et nervi ad nervos, et juncturae ad juncturas denuo colligentur (Ezech. XXXVII); quia surget corpus spirituale quod seminatum est animale (I Cor. XV, 44): et resurgens a mortuis jam non moritur, mors illi ultra non dominabitur. Tunc in articulo, in diluculo diei illius, veniente sponso, clamor magnus omnes excitabit dormientes, et clamabit virtute magna et efficacissima: Exite obviam ei. Exite, dormientes, et in occursum Judicis festinate. Tunc plangent se omnes tribus terrae. Tunc dicent montibus, Cadite super nos: et collibus, Operite nos (Luc. XXIII, 30). Exite de tumulis quos conscientiae memoria non accusat, et videte Judicem 1047Bbene sibi conscii et boni meriti gaudentes.
5.
They therefore all slumbered and slept. And at midnight there was a cry made: Behold, the bridegroom cometh! go ye forth to meet him. O cry sweeter to the prudent virgins than every melody, than all measures of music! Behold, the bridegroom cometh! Do you suppose this is the voice of the Son of God, which, when that blessed hour has come, all who are in the tombs shall hear, and they who have heard shall live? (Joan. V, 25.) Lord Jesus Christ, Son of the living God, 1046Cgrant in that hour joy and gladness to my hearing, and the bones that have been humbled shall exult. Let me not fear then, I beseech thee, Lord, at the evil hearing which they shall hear to whom thou art to say: Go, ye cursed, into everlasting fire (Matth. XXV, 41). Perhaps this will be the voice of that trumpeting archangel, at whose voice and at the last trumpet the Lord shall come down from heaven (I Thess. IV, 15). For the trumpet shall sound, at whose blast — to use Jerome's words — the whole world shall fear. The crash of that trumpet, then, while the angel trumpets, while men are waking, shall shake even the shadowy nether regions. The wretched who are there shall hear, who are held in that prison-house; then they shall hear who now hear and refuse to do: Go ye forth to meet him. A great cry indeed: since, as the Sibyl says, when the trumpet 1046Dsends forth its sad sound from the height of the world, and the Lord shall call heaven from above and the earth, wishing to sift his people before him, and to separate the prudent virgins from the foolish; he shall call heaven from above, so that those powers of the heavens may be moved from their seats, and all the Angels may be gathered with him for the judging. The Psalmist: He shall call heaven from above (Psal. XLIX, 4); that is, the spirits and souls of the just, to whom it had before been said that they should rest yet a little time, until the number of their brethren should be fulfilled (Apoc. VI, 11). Then, that heavenly dwelling being left behind, those holy souls, restored to their own bodies, shall rejoice the more safely as they are the more 1047Aincorrupt. Then in a moment, in the twinkling of an eye, according to Ezekiel, in a field full of bones, the bones of the dead shall be gathered again, bone to bone, and sinews to sinews, and joints to joints (Ezech. XXXVII); because there shall rise a spiritual body which was sown a natural one (I Cor. XV, 44): and rising from the dead it dies no more, death shall no longer have dominion over it. Then at that moment, in the dawning of that day, when the bridegroom comes, a great cry shall rouse all who sleep, and it shall cry with great and most effectual power: Go ye forth to meet him. Go forth, you who sleep, and hasten to meet the Judge. Then shall all the tribes of the earth bewail themselves. Then shall they say to the mountains, Fall upon us; and to the hills, Cover us (Luc. XXIII, 30). Go forth from your tombs, you whom the memory of conscience does not accuse, and behold the Judge, 1047Brejoicing with a good conscience and good desert.
6.
Reprobos autem non tam voluntas quam potestas Judicis exhibebit, nec tam de monumentis exient quam trahentur. Merito dies illa, dies irae, dies calamitatis et miseriae, dies tenebrarum et caliginis praedicatur (Sophon. I, 15), in qua
713 Judicii signo, tellus sudore madescet: Decidet e coelis ignisque et sulphuris amnis, Tartareumque chaos monstrabit terra dehiscens.
Ignis enim ante Dominum praecedet, et inflammabit in circuitu inimicos ejus (Psal. XCVI, 3; Luc. XII, 49), quos tunc instar Sodomitarum inveniet nudos et intectos. Sic enim resurgentes ignis et sulphuris imber inundans igniet et comburet. Erit tunc omnino miserabile visu, quod incorruptibile et incremabile 1047Ccorpus ardebit, nec interibit: comburetur, nec minuetur. Capillus enim de capite non peribit; quia nil corporis, quod incorruptelam induerit, vel incidi poterit vel aduri. Aspice Salamandram super ignitas et ardentes prunas illaeso corpore gradientem. Porro asbestus lapis talis fertur esse naturae, ut semel accensus inexstinguibiliter ardeat, igne lapidi inhaerente, nec tamen consumente. Tali vero modo, ut opinor, ignis ille sulphureus inflammabit inimicos Domini. Justos vero, sicut Babylonios tres pueros, non tanget omnino (Dan. III), nec contristabit, nec molestiae quidquam inferet, cum reformabit Dominus corpus humilitatis nostrae, configuratum corpori claritatis suae. Rogo, quid inter haec 1047Derit mentis peccatoribus, qui nunc laetantur cum malefecerint, et exsultant in rebus pessimis? (Prov. II, 14.) quid, inquam, animi tunc habebunt, ardentibus elementis, terra dehiscente, et hiatu terribili chaos demonstrante tartareum, consurgentibus mortuis, et Judice illo, cui Pater omne judicium dedit (Joan. V, 22), cum omnibus Angelis coelitus adveniente? Miserum me! dum haec cogito et scribo, cor timore palpitat, hument oculi, et tribularer nimium, si nescirem misericordias Domini.
6.
But the reprobate the Judge's power rather than their own will shall bring forth, nor shall they so much go out of the tombs as be dragged out. Deservedly is that day proclaimed a day of wrath, a day of calamity and misery, a day of darkness and gloom (Sophon. I, 15), on which
713 At the sign of judgment, the earth shall grow wet with sweat: There shall fall from the heavens a river of fire and of brimstone, And the earth, gaping open, shall show the chaos of Tartarus.
For fire shall go before the Lord, and shall set his enemies ablaze round about (Psal. XCVI, 3; Luc. XII, 49), whom it shall then find, like the Sodomites, naked and uncovered. For so shall the flooding shower of fire and brimstone set them alight as they rise and burn them up. It will then be altogether pitiable to see that the incorruptible and unburnable 1047Cbody shall burn and not perish: it shall be burned up and not diminished. For a hair from the head shall not perish; because nothing of a body which has put on incorruption can either be cut or be scorched. Look at the salamander walking with unharmed body over fiery and burning coals. Further, the stone asbestos is reported to be of such a nature that, once kindled, it burns unquenchably, the fire clinging to the stone and yet not consuming it. In such a way, I think, will that sulphurous fire set the Lord's enemies ablaze. But the just, like the three Babylonian youths, it shall not touch at all (Dan. III), nor sadden, nor bring any trouble upon, when the Lord shall refashion the body of our lowliness, conformed to the body of his brightness. I ask, amid these things what 1047Dwill be the mind of sinners, who now are glad when they have done evil and exult in the worst of things? (Prov. II, 14.) what spirit, I say, shall they then have, with the elements burning, the earth gaping open, and with its terrible chasm showing the chaos of Tartarus, the dead rising up, and that Judge, to whom the Father has given all judgment (Joan. V, 22), coming from heaven with all the Angels? Wretched me! while I think and write these things, my heart throbs with fear, my eyes grow wet, and I would be troubled beyond measure, did I not know the mercies of the Lord.
7.
Verum ad propositum revertamur. Tunc surrexerunt omnes virgines illae, et ornaverunt lampades suas, id est conscientias, cogitationibus accusantibus, 1048Aaut etiam defendentibus: Arguam te, inquit, et statuam te contra faciem tuam (Psal. XLIX, 21). Posuimus nos peccata nostra post dorsum nostrum dum hic viveremus, et tanquam de actibus nostris nulla esset ante tribunal Christi facienda discussio, per negligentiam peccata multa oblivioni tradidimus. Sed quid ait? Statuam te contra faciem tuam; id est totam vitam tuam, quidquid cogitatu actuque peccasti, ante tuae faciem mentis adducam: quae cum omnia simul videris, dicam: Haec fecisti et tacui. Sic fieri arbitror hora illa, tale judicium fieri, Veritate, quae Christus est, in cordibus singulorum judicante. Heu! quanta tunc in mentem venient, quae nunc vel nulla putantes, inconfessa atque impurgata relinquimus! Quod metuens pius ac prudens rex Ezechias: 1048BRecogitabo, inquit, omnes annos meos in amaritudine animae meae (Isa. XXXVIII, 15). Recogitabo, id est iterum cogitabo; ne aliquid forte oblitus sim, neque aliquid injudicatum et indiscussum remaneat.
7.
But let us return to the matter proposed. Then all those virgins arose, and trimmed their lamps, that is, their consciences, with thoughts accusing 1048Aor even defending: I will reprove thee, he says, and set thee before thy own face (Psal. XLIX, 21). We have put our sins behind our back while we lived here, and — as though no examination of our acts were to be made before the tribunal of Christ — through negligence we have handed over many sins to forgetfulness. But what does he say? I will set thee before thy own face; that is, thy whole life, whatever thou hast sinned in thought and in deed, I will bring before the face of thy mind: and when thou hast seen all these things at once, I will say: These things hast thou done, and I kept silence. So I judge it will be in that hour, such a judgment will be made, with Truth, which is Christ, judging in the hearts of each. Alas! how many things shall then come into mind which now, thinking them nothing, we leave unconfessed and unpurged! Fearing which, the devout and prudent king Hezekiah said: 1048BI will think over again all my years in the bitterness of my soul (Isa. XXXVIII, 15). I will think over again — that is, I will think a second time; lest perchance I have forgotten something, and lest anything remain unjudged and unexamined.
8.
Ornant ergo lampades prudentes virgines oleo, quod in vasis reposuerant: sed fatuarum virginum lampades exstinguuntur, et quia tenebrarum opera fecerant, in tenebris remanserunt. Date nobis, inquiunt, de oleo vestro. Stulta petitio. Vix justus salvabitur (I Petr. IV, 18), et vix etiam sanctis justitiae suae oleum sufficit ad salutem: quanto minus et sibi, et proximis? Noe, Daniel, et Job, nec filium liberabunt: sed sicut anima quae peccaverit ipsa morietur, sic anima quae justitiam fecerit, sola salvabitur 1048C(Ezech. XVIII, 4, 20-30). Responderunt prudentes dicentes: Ne forte non sufficiat nobis et vobis, ite potius ad vendentes, et emite vobis. Tardatum est: jam enim nequaquam justitiae oleum venumdatur. Jam Prophetae et Apostoli, aliique doctores, qui hoc distrahere et habere venale solebant, a tali mercimonio quiescunt, nec jam ulterius dicunt: Sumite psalmum, et date tympanum (Psal. LXXX, 3). Quid plura? Quae paratae erant, intraverunt cum eo ad nuptias. Virgines ad nuptias intrant, quas introducet Rex in cubiculum suum: quia earum speciem concupivit. Ibi de coelesti cella vinaria promitur et propinatur vinum novum, quod pariter bibet et monstrabit Filius hominis. 1048D
8.
The prudent virgins, therefore, trim their lamps with the oil which they had laid by in vessels; but the lamps of the foolish virgins are put out, and because they had done the works of darkness, they remained in darkness. Give us, they say, of your oil. A foolish request. The just man shall scarcely be saved (I Petr. IV, 18), and scarcely does the oil of their own righteousness suffice even for the saints unto salvation: how much less for themselves and for their neighbors too? Noah, Daniel, and Job shall not free even a son: but as the soul that has sinned shall itself die, so the soul that has done righteousness shall be saved alone 1048C(Ezech. XVIII, 4, 20-30). The prudent answered, saying: Lest perhaps there be not enough for us and for you, go rather to them that sell, and buy for yourselves. It is too late: for now the oil of righteousness is by no means for sale. Now the Prophets and Apostles, and the other teachers, who used to deal in this and to have it for sale, have ceased from such merchandise, nor do they any longer say: Take up a psalm, and bring hither the timbrel (Psal. LXXX, 3). What more? They that were ready went in with him to the marriage. The virgins go in to the marriage, whom the King shall bring into his chamber: because he has desired their beauty. There from the heavenly wine-cellar the new wine is drawn and poured out, which the Son of man shall both drink and display. 1048D
9.
Et clausa est janua. Quae janua? Illa quae nunc patet venientibus ab Oriente et Occidente, ut recumbant cum Abraham, Isaac, et Jacob in regno coelorum: illa quae ait, Eum qui venerit ad me, non ejiciam foras (Joan. VI, 37). Ecce quomodo patet nunc, quae tunc in aeternum claudetur. Veniunt homicidae, et admittuntur; veniunt publicani et meretrices, et recipiuntur; veniunt sodomitae, molles, adulteri, fures, et quicunque hujusmodi, et patens eis janua non negatur. Multus enim est ad ignoscendum, praestabilis super malitia qualicunque et quantacunque. Tunc autem quid dicit? Clausa est janua. Janua pietatis et misericordiae Christi, quae nunc lacrymis, 1049Agemitibus, suspiriis et precibus poenitentium facile patet, clausa est. Nullius poenitentia, nullius oratio, nullius gemitus amplius admittetur. Clausa est illa janua, quae Aaron post idololatriam recepit, quae David post adulterium, post homicidium admisit, quae Petrum post trinam negationem non solum non 1050Arepulit, sed claves suas ei observandas tradidit. Vigilate itaque, quia nescitis diem neque horam: quia vigilantibus et orantibus, non dormientibus et pigritantibus regnum coelorum praestatur per Dominum nostrum Jesum Christum, cui est honor et gloria in saecula saeculorum. Amen.
9.
And the door was shut. What door? That which now stands open to those coming from the East and the West, that they may recline with Abraham, Isaac, and Jacob in the kingdom of heaven: that door which says, Him that cometh to me I will not cast out (Joan. VI, 37). Behold how it now stands open, which shall then be shut forever. Murderers come, and are let in; publicans and harlots come, and are received; sodomites come, the soft, adulterers, thieves, and whoever are of this kind, and the open door is not refused them. For he is abundant in pardoning, mighty over malice of whatever kind and however great. But then what does he say? The door was shut. The door of Christ's mercy and compassion, which now stands easily open to the tears, 1049Agroans, sighs, and prayers of the penitent, is shut. No one's penitence, no one's prayer, no one's groaning shall be admitted any more. That door is shut which received Aaron after his idolatry, which let David in after adultery, after murder, which not only did not 1050Arepel Peter after his threefold denial, but handed over its own keys to him to keep. Watch ye therefore, because ye know not the day nor the hour: because to those who watch and pray, not to those who sleep and are slothful, the kingdom of heaven is granted through our Lord Jesus Christ, to whom be honor and glory forever and ever. Amen.