But although he speaks in the most hopeful, encouraging language of the efficacy of repentance, however late, if sincere, in this life, no one can assert more strongly the impossibility of restoration when the limits of this present existence have once been passed. In this respect he differs alike from Origen, Diodorus, and his fellow-student Theodore, and from believers in the later developed doctrine of purgatory. “As long as we are here, it is possible, even if we sin ten thousand times, to wash all away by repentance; but when once we have been taken to that other world, even if we manifest the greatest penitence, it will avail us naught, but however much we may gnash with our teeth, and beat our breasts, and pour forth entreaties, no one will be able even with the tip of his finger to cool us in the flame; we shall only hear the same words as the rich man: ‘between us and you there is a great gulf fixed.’ ”62 Nothing is more remarkably characteristic of Chrysostom’s productions, especially the earlier, than a frequent recurrence to this truth: the existence of a great impassable chasm between the two abodes of misery and bliss. Heaven and hell were no distant dreamlands to him, but realities so nearly and vividly present to his mind that they acted as powerful motives, encouraging to holiness, deterring from vice. He paints the two pictures in glowing colours, and submits them to the contemplation of his friend. “When you hear of fire, think not that the fire in that other world is like it; for this earthly fire burns up and consumes whatever it lays hold of, but that burns continually those who are seized by it and never ceases, wherefore it is called unquenchable. For sinners must be clothed with immortality, not for honour, but merely to supply a constant material for this punishment to feed upon; and how terrible this is, a description would indeed never be able to present, but from our experience of small sufferings it is possible to form some little conception of those greater miseries. If you should ever be in a bath which has been overheated, then I pray you consider the fire of hell; or if ever you have been parched by a severe fever, transfer your thoughts to that flame, and you will be able clearly to distinguish the difference. For if a bath or a fever so distress and agitate us, what will be our condition when we fall into that river of fire which flows past the terrible Judge’s throne.”63 “Heaven is, indeed, a subject which transcends the powers of human language, yet we can form a dim image of what it is like. It is the place ‘whence sorrow and sighing shall flee away’ (Is. xxxv. 10); where poverty and sickness are not to be dreaded; where no one injures or is injured, no one provokes or is provoked; no one is harassed by anxiety about the necessary wants, or frets over the loftier ambitions, of life; it is the place where the tempest of human passions is lulled; where there is neither night nor cold nor heat, nor changes of season, nor old age; but everything belonging to decay is taken away, and incorruptible glory reigns alone. But far above all these things, it is the place where men will continually enjoy the society of Jesus Christ, together with angels and archangels and all the powers above.”64 “Open your eyes,” he cries in a transport of feeling, “and contemplate in imagination that heavenly theatre crowded not with men such as we see, but with those who are nobler than gold or precious stones or sunbeams, or any brilliant thing that can be seen; and not with men only, but angels, thrones, dominions, powers ranged about the King whom we dare not describe for his transcendent beauty, majesty, and splendour. If we had to suffer ten thousand deaths every day; nay, if we had to undergo hell itself, for the sake of beholding Christ coming in his glory, and being numbered among the band of saints, would it not be well to submit to all these things? ‘Master, it is a good thing for us to be here:’ if such an exclamation burst from St. Peter on witnessing a partial and veiled manifestation of Christ’s glory, what are we to say when the reality shall be displayed, when the royal palace shall be thrown open and we shall see the King Himself; no longer by means of a mirror, or as it were in a riddle, but face to face; no longer through faith, but actual sight.”65 He passes on to some remarks upon the soul, which are Platonic in character: “Man cannot alter the shape of his body, but God has conceded to him a power, with the assistance of Divine grace, of increasing the beauty of the soul. Even that soul which has become deformed by the ugliness of sin may be restored to its pristine beauty. No lover was ever so much captivated by the beauty of the body as God loves and longs for the beauty of the human soul.66 You who are now transported with admiration of Hermione’s beauty” (the girl whom Theodore wished to marry) “may, if you will, cultivate a beauty in your own soul as far exceeding hers as heaven surpasses earth. Beauty of the soul is the only true and permanent kind, and if you could see it with the eye, you would admire it far more than the loveliness of the rainbow and of roses, and other flowers which are evanescent and feeble representations of the soul’s beauty.”67 He tells some curious stories of men who had relapsed from monastic life and subsequently been reclaimed to it. One, a young man of noble family and heir to great wealth, had thrown up all the splendour which he might have commanded, and exchanged his riches and his gay clothing for the poverty and mean garb of a recluse upon the mountains, and had attained an astonishing degree of holiness. But some of his relations seduced him from his retreat, and once more he might be seen riding on horseback through the forum followed by a crowd of attendants. But the holy brethren whom he had deserted ceased not to endeavour to recover him; at first he treated them with haughty indifference, when they met and saluted him, as he proudly rode through the streets. But at last, as they desisted not day by day, he would leap from his horse when they appeared, and listen with downcast eyes to their warnings; till, as time went on, he was rescued from his worldly entanglements, and restored to his desert and the study of the true philosophy, and now, when Chrysostom wrote, he bestowed his wealth upon the poor, and had attained the very pinnacle of virtue.68 Earnestly, therefore, does he implore Theodore to recover his trust in God, to repent and return to the brotherhood which was buried in grief at his defection. “Now the unbelieving and the worldly rejoice; but return to us, and our sorrow and shame will be transferred to the adversary’s side.” “It was the beginning of penitence which was arduous; the devil met the penitent at the door of the city of refuge, but, if defeated there, the fury of his assaults would diminish.” He warned him against an idle confession of sinfulness not accompanied by any honest effort to amend. “Such was no true confession, because not joined with the tears of contrition or followed by alteration of life.”69 But of Theodore he hoped better things; as there were different degrees of glory reserved for men, implied in our Lord’s mention of “many mansions,” and his declaring that every one should be rewarded according to his works, he trusted that Theodore might still obtain a high place; that he might be a vessel of silver, if not of gold or precious stone, in the heavenly house.70
In the second epistle Chrysostom expresses more distinctly his view respecting the solemn obligations of those who joined a religious fraternity. “If tears and groanings could be transmitted through a letter, this of mine would be filled with them; I weep that you have blotted yourself out of the catalogue of the brethren, and trampled on your covenant with Christ.” “The devil assaulted him with peculiar fury, because