Methodius of Olympus,
The Banquet of the Ten Virgins; or Concerning Chastity
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The banquet of the ten virgins or concerning…
The banquet of the ten virgins
Chapter iv.—human generation, and the work of god therein set forth.
Chapter v.—the holy father follows up the same argument.
Chapter vi.—god cares even for adulterous births angels given to them as guardians.
Chapter iii.—comparison instituted between the first and second adam.
Chapter v.—a passage of jeremiah examined.
Chapter vii.—the works of christ, proper to god and to man, the works of him who is one.
Chapter ix.—the dispensation of grace in paul the apostle.
Chapter x.—the doctrine of the same apostle concerning purity.
Chapter xi.—the same argument.
Chapter xii.—paul an example to widows, and to those who do not live with their wives.
Chapter xiii.—the doctrine of paul concerning virginity explained.
Chapter xiv.—virginity a gift of god: the purpose of virginity not rashly to be adopted by any one.
Chapter iv.—the author goes on with the interpretation of the same passage.
Chapter v.—the gifts of virgins, adorned with which they are presented to one husband, christ.
Chapter vi.—virginity to be cultivated and commended in every place and time.
Chapter iii.—far best to cultivate virtue from boyhood.
Chapter iv.—perfect consecration and devotion to god: what it is.
Chapter v.—the vow of chastity, and its rites in the law vines, christ, and the devil.
Chapter vii.—the church intermediate between the shadows of the law and the realities of heaven.
Chapter viii.—the double altar, widows and virgins gold the symbol of virginity.
Chapter ii.—the parable of the ten virgins.
Chapter iii.—the same endeavour and effort after virginity, with a different result.
Chapter iv.—what the oil in the lamps means.
Chapter v.—the reward of virginity.
Chapter ii.—the interpretation of that passage of the canticles.
Chapter iii.—virgins being martyrs first among the companions of christ.
Chapter viii.—the human nature of christ his one dove.
Chapter ix.—the virgins immediately after the queen and spouse.
Chapter iii.—the lot and inheritance of virginity.
Chapter viii.—the faithful in baptism males, configured to christ the saints themselves christs.
Chapter ix.—the son of god, who ever is, is to-day begotten in the minds and sense of the faithful.
Chapter xvi.—several other things turned against the same mathematicians.
Chapter xvii.—the lust of the flesh and spirit: vice and virtue.
Chapter iii.—how each one ought to prepare himself for the future resurrection.
Chapter v.—the mystery of the tabernacles.
Chapter ii.—the allegory of the trees demanding a king, in the book of judges, explained.
Chapter iv.—the law useless for salvation the last law of chastity under the figure of the bramble.
Chapter v.—the malignity of the devil as an imitator in all things two kinds of fig-trees and vines.
Discourse III.—Thaleia.
Chapter I.—Passages of Holy Scripture57 Gen. ii. 23, 24, and Eph. v. 28–32. Compared.
You seem to me, O Theophila, to excel all in action and in speech, and to be second to none in wisdom. For there is no one who will find fault with your discourse, however contentious and contradictory he may be. Yet, while everything else seems rightly spoken, one thing, my friend, distresses and troubles me, considering that that wise and most spiritual man—I mean Paul—would not vainly refer to Christ and the Church the union of the first man and woman,58 Eph. v. 32. [A forcible argument.] if the Scripture meant nothing higher than what is conveyed by the mere words and the history; for if we are to take the Scripture as a bare representation wholly referring to the union of man and woman, for what reason should the apostle, calling these things to remembrance, and guiding us, as I opine, into the way of the Spirit, allegorize the history of Adam and Eve as having a reference to Christ and the Church? For the passage in Genesis reads thus: “And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of man. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh.”59 Gen. ii. 23, 24. But the apostle considering this passage, by no means, as I said, intends to take it according to its mere natural sense, as referring to the union of man and woman, as you do; for you, explaining the passage in too natural a sense, laid down that the Spirit is speaking only of conception and births; that the bone taken from the bones was made another man, and that living creatures coming together swell like trees at the time of conception. But he, more spiritually referring the passage to Christ, thus teaches: “He that loveth his wife loveth himself. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church: for we are members of His body, of His flesh, and of His bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the Church.”60 Eph. v. 28–32. [Compare the next chapter, note 4.]