HOMILY XII. Delivered to the people in the basilica of Saint Agnes, on the day of her birthday.
READING FROM THE HOLY GOSPEL ACCORDING TO MATTHEW. At that time, Jesus told his disciples this parable: The kingdom of heaven is like ten virgins who, taking their lamps, went out to meet the bridegroom and the bride. Five of them were foolish, and five were wise. But the five foolish ones, having taken their lamps, did not take oil with them; the wise ones, however, took oil in their vessels along with their lamps. And as the bridegroom was delayed, they all grew drowsy and fell asleep. But at midnight a cry arose: Behold, the bridegroom comes, go out to meet him. Then all those virgins arose and trimmed their lamps. And the foolish said to the wise: Give us some of your oil, for our lamps are going out. The wise answered, saying: Lest perhaps there not be enough for us and for you, go rather to those who sell, and buy for yourselves. But while they were going to buy, the bridegroom came, and those who were ready entered with him to the wedding feast, and the door was shut. Finally the other virgins also come, saying: Lord, Lord, open to us. But he answering said: Amen I say to you, I do not know you. Watch therefore, for you know neither the day nor the hour.
Often, most beloved brethren, I admonish you to flee wicked works and to avoid the defilements of this world; but by today's reading of the holy Gospel I am compelled to say that you should also fear with great caution even the good things you do, lest through what is rightly done by you, human favor or gratitude be sought, lest the desire for praise creep in, and what is shown outwardly be emptied of its reward inwardly. For behold, by the voice of the Redeemer ten virgins are mentioned, and all are called virgins, yet not all were received within the door of blessedness, because some of them, while seeking outward glory from their virginity, were unwilling to have oil in their vessels. But first we must ask what the kingdom of heaven is, or why it is compared to ten virgins, and why they are called wise and foolish virgins. For since it is certain that no reprobate enters the kingdom of heaven, why is it said to be like even the foolish virgins? But we should know that often in sacred speech the kingdom of heaven refers to the Church of the present time. Concerning this the Lord says in another place: The Son of Man will send his angels, and they will gather out of his kingdom all scandals. For in that kingdom of blessedness, where there is supreme peace, no scandals could be found to be gathered. And from which again it is said: Whoever therefore breaks one of these least commandments and teaches men so, he shall be called least in the kingdom of heaven. But whoever does and teaches them, he shall be called great in the kingdom of heaven. For one breaks a commandment and teaches it when someone proclaims by voice what he does not fulfill by living. But one who is unwilling to fulfill by work what he teaches cannot attain to the kingdom of eternal blessedness. How then shall he be called least in it who is in no way permitted to enter it? What therefore does this statement mean except that the present Church is called the kingdom of heaven? In which a teacher who breaks a commandment is called least, because when someone's life is despised, it follows that his preaching is also condemned. Now each person exists in five bodily senses, and five doubled makes ten. And because the multitude of the faithful is gathered from both sexes, the holy Church is declared to be like ten virgins. In this Church, because the bad are mixed with the good and the reprobate with the elect, it is rightly said to be like both wise and foolish virgins. For there are many continent persons who guard themselves from outward desire, and are carried by hope toward inner things, who mortify the flesh, and pant with all longing for the heavenly homeland, who seek eternal rewards and are unwilling to receive human praises for their labors. These indeed do not place their glory on the lips of men, but conceal it within their conscience. And there are many who afflict the body through abstinence, but from that very abstinence seek human favor, who devote themselves to teaching and give much to the needy. But these are certainly foolish virgins, because they seek only the recompense of passing praise. Hence it is aptly added: Five were foolish, and having taken their lamps, did not take oil with them; but the wise took oil in their vessels with their lamps. For by oil the splendor of glory is signified; and our vessels are our hearts, in which we carry all that we think. The wise therefore have oil in their vessels, because they retain the splendor of glory within their conscience, as Paul attests when he says: Our glory is this, the testimony of our conscience. But the foolish virgins do not take oil with them, because they do not have glory within their conscience, since they seek it from the lips of their neighbors. But it should be noted that all have lamps, yet not all have oil, because often the reprobate display good works in themselves along with the elect, but only those come to the bridegroom with oil who seek glory inwardly for what they have done outwardly. Hence through the Psalmist also it is said of the holy Church of the elect: All the glory of the king's daughter is from within.
While the bridegroom tarried, they all slumbered and slept, because while the Judge delays His coming to the final judgment, both the elect and the reprobate are lulled in the sleep of death. For to sleep is to die. But to slumber before sleep is to languish from health before death, because through the weight of illness one arrives at the sleep of death. And at midnight a cry was made: Behold, the bridegroom comes, go out to meet him.
The cry concerning the arrival of the bridegroom happens at midnight, because the day of judgment creeps up in such a way that it cannot be foreseen when it comes. Hence it is written: The day of the Lord will come like a thief in the night. Then all the virgins rise, because both the elect and the reprobate are awakened from the sleep of their death. They trim their lamps, because they count up their works with them, for which they expect to receive eternal blessedness. But the lamps of the foolish virgins are extinguished, because their works, which had appeared outwardly bright to men, are inwardly darkened at the coming of the judge. And they find no recompense from God, because for those works they received from men the praises which they loved. But what does it mean that they then seek oil from the wise, except that at the coming of the judge, when they find themselves empty within, they seek testimony from without? As if, deceived by their own confidence, they say to their neighbors: Since you see us being rejected as if without works, tell us what you saw of our works. But the wise virgins answer, saying: Lest perhaps there be not enough for us and for you. For on that day (though I speak of certain ones resting in the peace of the Church) the testimony of each one barely suffices for oneself; how much less for both oneself and one's neighbor? Hence they also immediately add by way of rebuke: Go rather to those who sell, and buy for yourselves. For the sellers of oil are flatterers. For those who, when any grace has been received, offer the brightness of glory through their vain praises, as it were sell oil. Concerning this oil indeed the Psalmist says: But let not the oil of the sinner anoint my head. For our principal part is the head. And by the term "head" is meant the mind which rules the body. Therefore the oil of the sinner fattens the head when the favor of the flatterer soothes the mind. But while they went to buy, the bridegroom came, because while they seek testimony of their life from their neighbors, the judge comes, who is witness not only of works but also of hearts. And those who were ready entered with him to the wedding, and the door was shut.
Oh, if wisdom in the palate of the heart could taste what wonder lies in the words: The bridegroom comes! What sweetness in: They entered with him to the wedding feast! What bitterness in: And the door was shut! For he comes whose arrival shakes the elements, at whose presence heaven and earth tremble. Whence also through the prophet he says: Yet once more, and I will shake not only the earth, but also heaven. Before his judgment all the human race is brought. To him for the punishment of the wicked and the reward of the good, angels, archangels, thrones, principalities, and dominions render service. Consider, dearest brothers, before the presence of so great a judge what terror there will be on that day when there will be no remedy in punishment, what confusion will befall the one whom his own guilt compels to blush with shame in the assembly of all the angels and men, what dread to see him angry whom the human mind cannot comprehend even when he is calm. Gazing upon this day, the prophet rightly says: A day of wrath, that day, a day of tribulation and distress, a day of calamity and misery, a day of darkness and gloom, a day of cloud and whirlwind, a day of trumpet and clamor. Consider therefore, dearest brothers, with what harshness the prophet saw the last day of judgment embitter the hearts of the reprobate, which he cannot express with so many names. But how great will be the joy of the elect, who merit to rejoice in the sight of him at whose presence they see all the elements tremble, to enter with him together to the wedding feast! They both rejoice at the wedding of the bridegroom and yet are themselves the bride, because in that bridal chamber of the eternal kingdom God is joined to our sight. This vision will never again be torn from the embraces of its love for all eternity. Then the door of the kingdom will be closed to those who mourn, which now is opened daily to the penitent. For there will be repentance then too, but it will no longer bear fruit, because he who now wastes the time fit for pardon will by no means find forgiveness then. Hence Paul says: Behold, now is the acceptable time, behold, now is the day of salvation. Hence the prophet says: Seek the Lord while he may be found, call upon him while he is near.
Therefore the Lord does not hear those same foolish virgins when they call upon Him, because with the door of the kingdom closed, He who could have been near will no longer be near. For it is added: "At last the other virgins come, saying: Lord, Lord, open to us. But he answering, said: Amen I say to you, I know you not." There one who refused to hear what He commanded here can no longer obtain from God what he asks; one who lost the time for fitting repentance comes in vain before the door of the kingdom with prayers. For this is why the Lord says through Solomon: "I called, and you refused; I stretched out my hand, and there was no one who paid attention; you despised all my counsel, and neglected my reproofs. I also will laugh at your destruction, and will mock when what you feared comes upon you. When sudden calamity rushes in, and destruction presses on like a storm, when tribulation and anguish come upon you, then they will call upon me, and I will not hear; they will rise early, and they will not find me." Behold, they cry out to be opened to, and, compelled by the pain of their rejection, they double the title of Lord, saying: "Lord, Lord, open to us." They offer prayers, but they are not known, because the Lord then abandons as if unknown those whom He now does not recognize as His own through the merit of their life.
Wherefore also a general exhortation to the disciples is fittingly added, when it is said: Watch therefore, for ye know neither the day nor the hour. Because God accepts repentance after sins, if anyone knew at what time he would depart from this present world, he could have devoted one time to pleasures and another to repentance. But He who promised pardon to the penitent did not promise tomorrow to the sinner. Therefore we ought always to fear the last day, which we can never foresee. Behold, this very day in which we speak we have received as a respite for conversion, and yet we refuse to weep for the evils we have done. Not only do we not lament what we have committed, but we even increase the things that should be wept over. But if some sickness seizes us, if signs of illness announce approaching death, we seek a respite for living that we may weep for our sins, and we seek with great fervor of desire those respites which, when we have received them, we now consider as nothing. 7. I relate a matter, dearest brethren, which if your charity wishes to hear attentively, you will be greatly instructed by considering it. There was a certain nobleman in the province of Valeria named Chrysaorius, whom the common people in rustic speech called Chryserius: a very capable man, but as full of vices as of possessions; swollen with pride, subject to the pleasures of his flesh, inflamed with the torches of avarice in acquiring things. But when the Lord had decreed to put an end to so many evils, as I learned from a certain religious man who still survives, a relative of his, he was struck with bodily illness. When he came to his end, at the very hour when he was about to depart from the body, with open eyes he saw foul and utterly black spirits standing before him, and vehemently pressing upon him to drag him away to the prison of hell. He began to tremble, to grow pale, to sweat, and with loud cries to beg for a respite, and to call his son named Maximus, whom I myself, now a monk, saw as a monk, with excessive and agitated shouts, saying: Maximus, run, I have never done you any harm, receive me into your protection. Maximus, disturbed, was present at once; the household gathered, weeping and making noise. But those malign spirits whom he so grievously endured pressing upon him they could not see, but they saw their presence in the confusion, in the pallor and trembling of him who was being dragged away. From fear of their hideous appearance he was turning this way and that on his bed; he lay on his left side, he could not bear the sight of them; he turned toward the wall, there they were. And when, exceedingly constrained, he despaired of being able to be released, he began to cry out with loud voice, saying: A respite at least until morning, a respite at least until morning. But while he was crying out these things, in the midst of his very cries he was torn from the dwelling of his flesh. From which it is certainly clear that he saw these things for us, not for himself, so that his vision might profit us whom divine patience still waits for with longsuffering. For what did it profit him to have seen the foul spirits before death and to have begged for a respite, when he did not receive the very respite he begged for? Let us therefore, dearest brethren, now carefully consider these things, lest our time pass away in vain, and then we seek to live for doing good when we are already being compelled to depart from the body. Remember what the Truth says: Pray that your flight be not in winter or on the Sabbath. For by the commandment of the law it is not permitted to walk far on the Sabbath; winter also is a hindrance to walking, because the numbness of cold restrains the steps of those who walk. He says therefore: Pray that your flight be not in winter or on the Sabbath. As if He were to say openly: See that you do not seek to flee your sins when it is no longer permitted to walk. That time therefore when flight is not permitted ought to be thought about now while it is permitted. That hour of our departure is always to be kept in view, this admonition of our Redeemer is always to be placed before the eyes of our mind, wherein He says: Watch therefore, for ye know neither the day nor the hour.