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20.3 In the same way, our desiring faculty is not of a nature to serve bodily pleasures and pursue the spiritual marriage at the same time. For it is not possible to attain both goals through the same practices; for the former is brought about by continence, the mortification of the body, and contempt for all things of the flesh, but for bodily union, all the opposites. Therefore, just as when a choice between two masters is set before us, since it is not possible to be obedient to both at the same time—"For no one can serve two masters"—the one who is wise will choose the more beneficial one; so also when two marriages are set before us, since it is not possible to be in both—"For the unmarried man is anxious about the things of the Lord, but the married man is anxious about the things of the world"—it would be the mark of sensible people neither to fail in choosing what is advantageous, nor to be ignorant of the road that leads to it, which cannot be learned otherwise than through some such analogy.

20.4 For just as in a physical marriage, one who is eager not to be rejected will take great care for the body's good condition, for suitable adornment, for an abundance of wealth, and for bringing no reproach either from one's life or one's family—for in this way one might best obtain one's desire—; in the same way, the one pursuing the spiritual marriage for himself will first show himself to be new and separated from all oldness by the renewal of the mind, then rich in those things in which it is most desirable to be rich, not priding himself on earthly possessions, but boasting in heavenly treasures. And he will be ambitious to have a nobility of birth not according to the chance circumstance that belongs to many, even of the wicked, but that which is acquired by toil and zeal through one's own achievements, which only the sons of light and children of God boast of, who are called "noble from the risings of the sun" through their works of light. And he will acquire strength and good condition not by training the body nor by fattening the flesh, but quite the contrary, by perfecting the power of the spirit in the weakness of the body. I know also the bride-gifts of this marriage, not made from corruptible riches, but offered as gifts from the soul's own wealth. Do you want to learn the names of the gifts? Listen to Paul, that good bridgeroom's attendant, on the things in which those who commend themselves in every way are rich, among which, having said many other great things, he says, "And in purity." And again, all the things he enumerates elsewhere among the fruits of the spirit, are all gifts of this marriage. And if anyone is to be persuaded by Solomon and to take true wisdom as a spouse and a partner for life, concerning which he says, "Love her, and she will keep you; honor her, that she may embrace you," he will prepare himself worthily of this desire, celebrating with those who rejoice in this marriage in a clean garment, so that he may not be rejected, deeming himself worthy to share in the feast, but not wearing the wedding garment. And it is clear that the principle is common to men and women alike regarding the zeal for such a marriage; for since, as the apostle says, "there is neither male nor female," but "Christ is all and in all," it is fitting that one who loves wisdom has the divine object of desire, which is true wisdom, and the soul that is joined to the incorruptible bridegroom has the love of true wisdom, which is God. But what the spiritual marriage is, and toward what goal the pure and heavenly love looks, has been moderately revealed to us from what has been said.

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20.3 Κατὰ τὸν αὐτὸν λόγον καὶ τὸ ἐπιθυμητικὸν ἡμῶν φύσιν οὐκ ἔχει ὁμοῦ ταῖς σωματικαῖς ὑπηρετεῖν ἡδοναῖς καὶ τὸν πνευματικὸν μετιέναι γάμον. Οὐδὲ γὰρ διὰ τῶν ὁμοίων ἐπιτηδευμάτων δυνατόν ἐστιν ἑκατέρου τῶν σκοπῶν λαβέσθαι· τοῦ μὲν γὰρ ἐγκράτεια καὶ σώματος νέκρωσις καὶ τῶν κατὰ σάρκα πάντων ὑπεροψία πρόξενοι γίνονται, τῆς δὲ σωματικῆς συναφείας πάντα τὰ ἐναντία. Οὐκοῦν ὥσπερ δύο κυρίων ἐν αἱρέσει προκειμένων, ἐπειδὴ κατὰ ταὐτὸν οὐκ ἔστιν ἀμφοτέρων γενέσθαι ὑπήκοον - »Οὐδεὶς γὰρ δύναται δυσὶ κυρίοις δουλεύειν»-, τὸν ὠφελιμώτερον ὁ εὖ φρονῶν ἐπιλέξεται· οὕτως ἡμῖν καὶ δύο προκειμένων γάμων, ἐπειδὴ οὐκ ἔστιν ἐν ἀμφοτέροις εἶναι -»Ὁ γὰρ ἄγαμος μεριμνᾷ τὰ τοῦ κυρίου, ὁ δὲ γαμήσας μεριμνᾷ τὰ τοῦ κόσμου»-, σωφρονούντων ἂν εἴη μήτε διαμαρτεῖν τῆς ἐκλογῆς τοῦ συμφέροντος μήτε τὴν ἐπὶ τοῦτον ἄγουσαν ὁδὸν ἀγνοῆσαι, ἣν οὐκ ἔστιν ἄλλως ἢ διὰ τοιαύτης τινὸς ἀναλογίας μαθεῖν.

20.4 Ὥσπερ γὰρ ἐν τῷ σωματικῷ γάμῳ ὁ μὴ ἀπόβλητος γενέσθαι σπουδάζων, καὶ τῆς τοῦ σώματος εὐεξίας καὶ τοῦ πρέποντος καλλωπισμοῦ καὶ πλούτου περιουσίας καὶ τοῦ μηδὲν μήτε ἐκ τοῦ βίου μήτε ἐκ τοῦ γένους ἐπάγεσθαί τι ὄνειδος πολλὴν ποιήσεται πρόνοιαν-οὕτω γὰρ ἂν τύχοι μάλιστα τῶν κατὰ γνώμην-· τὸν αὐτὸν τρόπον καὶ ὁ τὸν πνευματικὸν γάμον ἑαυτῷ μετιὼν πρῶτον μὲν νέον ἑαυτὸν καὶ πάσης παλαιότητος κεχωρισμένον τῇ ἀνακαινώσει τοῦ νοὸς ἐπιδείξει, εἶτα πλούσιον ἐν οἷς τὸ πλουτεῖν ἐστι περισπούδαστον, οὐ τοῖς ἀπὸ γῆς σεμνυνόμενον χρήμασιν, ἀλλὰ τοῖς οὐρανίοις θησαυροῖς κομῶντα. Γένους δὲ σεμ νότητα οὐ κατὰ τὴν αὐτόματον συντυχίαν πολλοῖς καὶ τῶν φαύλων προσοῦσαν κἀκεῖνος ἔχειν φιλοτιμήσεται, ἀλλὰ τὴν πόνῳ καὶ σπουδῇ δι' οἰκείων κατορθωμάτων προσγινομέ νην, ἣν μόνοι αὐχοῦσιν οἱ τοῦ φωτὸς υἱοὶ καὶ τέκνα θεοῦ καὶ «τῶν ἀφ' ἡλίου ἀνατολῶν εὐγενεῖς» διὰ τῶν ἔργων τῶν φωτεινῶν χρηματίζοντες. Ἰσχὺν δὲ καὶ εὐεξίαν οὐ σῶμα ἀσκῶν οὐδὲ καταπιαίνων τὴν σάρκα περιποιήσεται, ἀλλὰ πᾶν τὸ ἐναντίον ἐν τῇ τοῦ σώματος ἀσθενείᾳ τελειῶν τὴν τοῦ πνεύματος δύναμιν. Οἶδα δὲ καὶ τὰ ἕδνα τοῦ γάμου τούτου οὐκ ἀπὸ φθαρτῶν χρημάτων πεποιημένα, ἀλλ' ἐκ τοῦ ἰδίου πλούτου τῆς ψυχῆς δωροφορούμενα. Βούλει μαθεῖν τὰ τῶν δώρων ὀνόματα; Ἄκουσον Παύλου τοῦ καλοῦ νυμφοστόλου ἐν τίσι πλουτοῦσιν οἱ ἐν παντὶ συνι στῶντες ἑαυτούς, ἐν οἷς ἄλλα τε πολλὰ καὶ μεγάλα εἰπών, «Καὶ ἐν ἁγνότητι» φησίν. Καὶ πάλιν ὅσα ἑτέρωθι ἐν τοῖς τοῦ πνεύματος καρποῖς ἀπαριθμεῖται, πάντα τοῦ γάμου τούτου δῶρά ἐστι. Καὶ εἴ τις μέλλοι πείθεσθαι τῷ Σολομῶντι καὶ τὴν ἀληθινὴν σοφίαν σύνοικόν τε καὶ βίου κοινωνὸν ἑαυτῷ λαμβάνειν, περὶ ἧς φησιν ὅτι «Ἐράσθητι αὐτῆς, καὶ τηρήσει σε, τίμησον αὐτήν, ἵνα σε περιλάβῃ», ἐπαξίως τῆς ἐπιθυμίας ταύτης παρασκευάσεται ἐν καθαρᾷ τῇ στολῇ τοῖς ἐν τῷ γάμῳ τούτῳ εὐφραινομένοις συνεορτάζων, ἵνα μὴ ἀπόβλητος γένηται, τῆς μὲν ἑορτῆς συμμετασχεῖν ἀξιῶν, τὸ δὲ ἔνδυμα τοῦ γάμου μὴ περικείμενος. ∆ῆλον δὲ ὅτι κοινὸς ὁ λόγος ἐστὶν ἐπί τε ἀνδρῶν ὁμοίως καὶ γυναικῶν εἰς τὴν περὶ τὸν τοιοῦτον γάμον σπουδήν· ἐπειδὴ γάρ, καθώς φησιν ὁ ἀπόστολος, «οὐκ ἔνι ἄρσεν καὶ θῆλυ», «πάντα δὲ καὶ ἐν πᾶσι Χριστός», εἰκότως ὁ τῆς σοφίας ἐρασθεὶς τὸν ἔνθεον ἔχει τῆς ἐπιθυμίας σκοπόν, ὅς ἐστιν ἡ ἀληθὴς σοφία, καὶ ἡ τῷ ἀφθάρτῳ νυμφίῳ προσκολληθεῖσα ψυχὴ τῆς ἀληθινῆς σοφίας ἔχει τὸν ἔρωτα, ἥτις ἐστὶν ὁ θεός. Ἀλλὰ τί μὲν ὁ πνευματικός ἐστι γάμος καὶ πρὸς τίνα βλέπει σκοπὸν ὁ καθαρός τε καὶ οὐράνιος ἔρως, μετρίως ἡμῖν ἐκ τῶν εἰρημένων ἀνακεκάλυπται.