Writings of Augustine. Moral Treatises
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Moral Treatises of St. Augustin.
On the Good of Marriage.
[De Bono Conjugali.]
Translated by Rev. C. L. Cornish, M.A., of Exeter College, Oxford.
Published in 1886 by Philip Schaff,
New York: Christian Literature Publishing Co.
This treatise, and the following, were written against somewhat that
still remained of the heresy of Jovinian. S. Aug. mentions this error
in b. ii. c. 23, de Nuptiis et Conc. "Jovinianus," he says, "who a few
years since tried to found a new heresy, said that the Catholics
favored the Manichæans, because in opposition to him they preferred
holy Virginity to Marriage." And in his book on Heresies, c. 82. "That
heresy took its rise from one Jovinianus, a Monk, in our own time,
when we were yet young." And he adds that it was soon overborne and
extinguished, say about A.D. 390, having been condemned first at Rome,
then at Milan. There are letters of Pope Siricius on the subject to
the Church of Milan, and the answer sent him by the Synod of Milan, at
which St. Ambrose presided. Jerome had refuted Jovinian, but was said
to have attempted the defense of the excellency of the virgin state,
at the expense of condemning marriage. That Augustin might not be
subject to any such complaint or calumny, before speaking of the
superiority of Virginity, he thought it well to write on the Good of
Marriage.
This work we learn to have been finished about the year 401, not only
from the order of his Retractations, but also from his books on
Genesis after the Letter, begun about that year. For in b. ix. on
Genesis, c. 7, where he commends the Good of Marriage, he says: "Now
this is threefold, faithfulness, offspring, and the Sacrament. For
faithfulness, it is observed, that there be no lying with other man or
woman, out of the bond of wedlock: for the offspring, that it be
lovingly welcomed, kindly nourished, religiously brought up: for the
Sacrament, that marriage be not severed, and that man or woman
divorced be not joined to another even for the sake of offspring. This
is as it were the rule of Marriages by which rule either fruitfulness
is made seemly, or the perverseness of incontinence is brought to
order. Upon which since we have sufficiently discoursed in that book,
which we lately published, on the Good of Marriage, where we have also
distinguished the Widow's continence and the Virgin's excellency,
according to the worthiness of their degrees, our pen is not to be now
longer occupied." This very work is referred to in Book I. on the
Deserts and Remission of Sins, c. 29.--Bened. Ed.
NOTICE.
The Editors are, of course, aware of the danger there is in reading a
treatise like the following in a spirit of idle curiosity, and they
beg any reader who has not well assured himself that his aim is right
and holy to abstain from perusing it. At the same time it must not be
forgotten, that something far other than a mere shrinking from
subjects offensive to modern delicacy is needed, in order to purify
the thoughts with respect to the holy estate of Matrimony. The mind
that will but seriously attend to it in that light, will certainly be
strengthened against evil suggestions by seeing in the whole subject a
field of Christian duty.
It seemed further requisite to bring forward a work calculated to
remove the imputation so falsely cast on the holy Fathers, that they
regarded Matrimony as unholy, and almost agreed with the Manichean
view of it, as a defilement and degradation to the Christian. They
did, it is true, prefer Virginity to Marriage, but as St. Augustin
expressly states, as the "better of two good things," not as though
one were good, and the other evil.
In estimating the work and the writer, the age in which it was written
must be kept in view, and what that age required must not be imputed
as a fault to him or to his religion. And perhaps what was written for
another age may serve the more safely towards our improvement and
guidance from the very circumstance that the style and manner of
antiquity has become a kind of veil, which takes off somewhat from the
strength and vividness of first impressions, and leaves the mind more
at liberty to use what is laid before it as it will, than a more
modern way of speaking would be likely to do. Let that liberty be used
rightly and conscientiously, and the effect of reading will be
good.--Eds. of the Oxford Library.
1. Forasmuch as each man is a part of the human race, and human nature
is something social, and hath for a great and natural good, the power
also of friendship; on this account God willed to create all men out
of one, in order that they might be held in their society not only by
likeness of kind, but also by bond of kindred. Therefore the first
natural bond of human society is man and wife. Nor did God create
these each by himself, and join them together as alien by birth: but
He created the one out of the other, setting a sign also of the power
of the union in the side, whence she was drawn, was formed. [1934] For
they are joined one to another side by side, who walk together, and
look together whither they walk. Then follows the connexion of
fellowship in children, which is the one alone worthy fruit, not of
the union of male and female, but of the sexual intercourse. For it
were possible that there should exist in either sex, even without such
intercourse, a certain friendly and true union of the one ruling, and
the other obeying.
Footnotes
[1934] Gen. ii. 21, 22
2. Nor is it now necessary that we enquire, and put forth a definite
opinion on that question, whence could exist the progeny of the first
men, whom God had blessed, saying, "Increase, and be ye multiplied,
and fill the earth;" [1935] if they had not sinned, whereas their
bodies by sinning deserved the condition of death, and there can be no
sexual intercourse save of mortal bodies. For there have existed
several and different opinions on this matter; and if we must examine,
which of them be rather agreeable to the truth of Divine Scriptures,
there is matter for a lengthened discussion. [1936] Whether,
therefore, without intercourse, in some other way, had they not
sinned, they would have had sons, from the gift of the Almighty
Creator, Who was able to create themselves also without parents, Who
was able to form the Flesh of Christ in a virgin womb, and (to speak
even to unbelievers themselves) Who was able to bestow on bees a
progeny without sexual intercourse; or whether many things there were
spoken by way of mystery and figure, and we are to understand in
another sense what is written, "Fill the earth, and rule over it;"
that is, that it should come to pass by fullness and perfection of
life and power, so that the very increase and multiplication, whereby
it is said, "Increase, and be ye multiplied," be understood to be by
advance of mind, and abundance of virtue, as it is set in the Psalm,
"Thou shall multiply me in my soul by virtue;" [1937] and that
succession of progeny was not given unto man, save after that, by
reason of sin, there was to be hereafter departure in death: or
whether the body was not made spiritual in the case of these men, but
at the first animal, in order that by merit of obedience it might
after become spiritual, to lay hold of immortality, not after death,
which by the malice of the devil entered into the world, and was made
the punishment of sin; but after that change, which the Apostle
signifies, when he says, "Then we living, who remain, together with
them, shall be caught up in the clouds, to meet Christ, into the air,"
[1938] that we may understand both that those bodies of the first pair
were mortal, in the first forming, and yet that they would not have
died, had they not sinned, as God had threatened: even as if He should
threaten a wound, in that the body was capable of wounds; which yet
would not have happened, unless what He had forbidden were done. Thus,
therefore, even through sexual intercourse there might take place
generations of such bodies, as up to a certain point should have
increase, and yet should not pass into old age; or even into old age,
and yet not into death; until the earth were filled with that
multiplication of the blessing. For if to the garments of the
Israelites [1939] God granted their proper state without any wearing
away during forty years, how much more would He grant unto the bodies
of such as obeyed His command a certain most happy temperament of sure
state, until they should be changed for the better, not by death of
the man, whereby the body is abandoned by the soul, but by a blessed
change from mortality to immortality, from an animal to a spiritual
quality. Of these opinions which be true, or whether some other or
others yet may be formed out of these words, were a long matter to
enquire and discuss.
Footnotes
[1935] Gen. i. 28
[1936] See De Civ. Dei, b. xiv.
[1937] Ps. cxxxviii. 3. LXX.
[1938] 1 Thess. iv. 17
[1939] Deut. xxix. 5
3. This we now say, that, according to this condition of being born
and dying, which we know, and in which we have been created, the
marriage of male and female is some good; the compact whereof divine
Scripture so commends, as that neither is it allowed one put away by
her husband to marry, so long as her husband lives: nor is it allowed
one put away by his wife to marry another, unless she who have
separated from him be dead. Therefore, concerning the good of
marriage, which the Lord also confirmed in the Gospel, not only in
that He forbade to put away a wife, [1940] save because of
fornication, but also in that He came by invitation to a marriage,
[1941] there is good ground to inquire for what reason it be a good.
And this seems not to me to be merely on account of the begetting of
children, but also on account of the natural society itself in a
difference of sex. Otherwise it would not any longer be called
marriage in the case of old persons, especially if either they had
lost sons, or had given birth to none. But now in good, although aged,
marriage, albeit there hath withered away the glow of full age between
male and female, yet there lives in full vigor the order of charity
between husband and wife: because, the better they are, the earlier
they have begun by mutual consent to contain from sexual intercourse
with each other: not that it should be matter of necessity afterwards
not to have power to do what they would, but that it should be matter
of praise to have been unwilling at the first, to do what they had
power to do. If therefore there be kept good faith of honor, and of
services mutually due from either sex, although the members of either
be languishing and almost corpse-like, yet of souls duly joined
together, the chastity [1942] continues, the purer by how much it is
the more proved, the safer, by how much it is the calmer. Marriages
have this good also, that carnal or youthful incontinence, although it
be faulty, is brought unto an honest use in the begetting of children,
in order that out of the evil of lust the marriage union may bring to
pass some good. Next, in that the lust of the flesh is repressed, and
rages in a way more modestly, being tempered by parental affection.
For there is interposed a certain gravity of glowing pleasure, when in
that wherein husband and wife cleave to one another, they have in mind
that they be father and mother.
Footnotes
[1940] Matt. xix. 9
[1941] John ii. 2
[1942] Perhaps "charity."
4. There is this further, that in that very debt which married persons
pay one to another, even if they demand it with somewhat too great
intemperance and incontinence, yet they owe faith alike one to
another. Unto which faith the Apostle allows so great right, as to
call it "power," saying, "The woman hath not power of her own body,
but the man; again in like manner also the man hath not power of his
own body, but the woman." [1943] But the violation of this faith is
called adultery, when either by instigation of one's own lust, or by
consent of lust of another, there is sexual intercourse on either side
with another against the marriage compact: and thus faith is broken,
which, even in things that are of the body, and mean, is a great good
of the soul: and therefore it is certain that it ought to be preferred
even to the health of the body, wherein even this life of ours is
contained. For, although a little chaff in comparison of much gold is
almost nothing; yet faith, when it is kept pure in a matter of chaff,
as in gold, is not therefore less because it is kept in a lesser
matter. But when faith is employed to commit sin, it were strange that
we should have to call it faith; however of what kind soever it be, if
also the deed be done against it, it is the worse done; save when it
is on this account abandoned, that there may be a return unto true and
lawful faith, that is, that sin may be amended, by correction of
perverseness of the will. As if any, being unable alone to rob a man,
should find a partner in his iniquity, and make an agreement with him
to do it together, and to divide the spoil; and, after the crime hath
been committed, should take off the whole to himself alone. That other
grieves and complains that faith hath not been kept with him, but in
his very complaint he ought to consider, that he himself rather ought
to have kept faith with human society in a good life, and not to make
unjust spoil of a man, if he feels with how great injustice it hath
failed to be kept with himself in a fellowship of sin. Forsooth the
former, being faithless in both instances, must assuredly be judged
the more wicked. But, if he had been displeased at what they had done
ill, and had been on this account unwilling to divide the spoil with
his partner in crime, in order that it might be restored to the man,
from whom it had been taken, not even a faithless man would call him
faithless. Thus a woman, if, having broken her marriage faith, she
keep faith with her adulterer, is certainly evil: but, if not even
with her adulterer, worse. Further, if she repent her of her sin, and
returning to marriage chastity, renounce all adulterous compacts and
resolutions, I count it strange if even the adulterer himself will
think her one who breaks faith.
Footnotes
[1943] 1 Cor. vii. 4
5. Also the question is wont to be asked, when a male and female,
neither the one the husband, nor the other the wife, of any other,
come together, not for the begetting of children, but, by reason of
incontinence, for the mere sexual intercourse, there being between
them this faith, that neither he do it with any other woman, nor she
with any other man, whether it is to be called marriage. [1944] And
perhaps this may, not without reason, be called marriage, [1945] if it
shall be the resolution [1946] of both parties until the death of one,
and if the begetting of children, although they came not together for
that cause, yet they shun not, so as either to be unwilling to have
children born to them, or even by some evil work to use means that
they be not born. But, if either both, or one, of these be wanting, I
find not how we can call it marriage. For, if a man should take unto
him any one for a time, until he find another worthy either of his
honors or of his means, to marry as his compeer; in his soul itself he
is an adulterer, and that not with her whom he is desirous of finding,
but with her, with whom he so lies, as not to have with her the
partnership of a husband. Whence she also herself, knowing and willing
this, certainly acts unchastely in having intercourse with him, with
whom she has not the compact of a wife. However, if she keep to him
faith of bed, and after he shall have married, have no thought of
marriage herself, and prepare to contain herself altogether from any
such work, perhaps I should not dare lightly to call her an
adulteress; but who shall say that she sins not, when he is aware that
she has intercourse with a man, not being his wife? But further, if
from that intercourse, so far as pertains to herself, she has no wish
but for sons, and suffers unwilling whatever she suffers beyond the
cause of begetting; there are many matrons to whom she is to be
preferred; who, although they are not adulteresses, yet force their
husbands, for the most part also wishing to exercise continence, to
pay the due of the flesh, not through desire of children, but through
glow of lust making an intemperate use of their very right; in whose
marriages, however, this very thing, that they are married, is a good.
For for this purpose are they married, that the lust being brought
under a lawful bond, should not float at large without form and loose;
having of itself weakness of flesh that cannot be curbed, but of
marriage fellowship of faith that cannot be dissolved; of itself
encroachment of immoderate intercourse, of marriage a way of chastely
begetting. For, although it be shameful to wish to use a husband for
purposes of lust, yet it is honorable to be unwilling to have
intercourse save with an husband, and not to give birth to children
save from a husband. There are also men incontinent to that degree,
that they spare not their wives even when pregnant. Therefore whatever
that is immodest, shameless, base, married persons do one with
another, is the sin of the persons, not the fault of marriage.
Footnotes
[1944] Nuptioe
[1945] Connubium
[1946] Placuerit
6. Further, in the very case of the more immoderate requirement of the
due of the flesh, which the Apostle enjoins not on them by way of
command, but allows to them by way of leave, that they have
intercourse also beside the cause of begetting children; although evil
habits impel them to such intercourse, yet marriage guards them from
adultery or fornication. For neither is that committed because of
marriage, but is pardoned because of marriage. Therefore married
persons owe one another not only the faith of their sexual intercourse
itself, for the begetting of children, which is the first fellowship
of the human kind in this mortal state; but also, in a way, a mutual
service of sustaining [1947] one another's weakness, in order to shun
unlawful intercourse: so that, although perpetual continence be
pleasing to one of them, he may not, save with consent of the other.
For thus far also, "The wife hath not power of her own body, but the
man: in like manner also the man hath not power of his own body, but
the woman." [1948] That that also, which, not for the begetting of
children, but for weakness and incontinence, either he seeks of
marriage, or she of her husband, they deny not the one or the other;
lest by this they fall into damnable seductions, through temptation of
Satan, by reason of incontinence either of both, or of whichever of
them. For intercourse of marriage for the sake of begetting hath not
fault; but for the satisfying of lust, but yet with husband or wife,
by reason of the faith of the bed, it hath venial fault: but adultery
or fornication hath deadly fault, and, through this, continence from
all intercourse is indeed better even than the intercourse of marriage
itself, which takes place for the sake of begetting. But because that
Continence is of larger desert, but to pay the due of marriage is no
crime, but to demand it beyond the necessity of begetting is a venial
fault, but to commit fornication or adultery is a crime to be
punished; charity of the married ought to beware, lest whilst it seek
for itself occasion of larger honor, it do that for its partner which
cause condemnation. "For whosoever putteth away his wife, except for
the cause of fornication, maketh her to commit adultery." [1949] To
such a degree is that marriage compact entered upon a matter of a
certain sacrament, that it is not made void even by separation itself,
since, so long as her husband lives, even by whom she hath been left,
she commits adultery, in case she be married to another: and he who
hath left her, is the cause of this evil.
Footnotes
[1947] Excipiendæ
[1948] 1 Cor. vii. 4
[1949] Matt. v. 32
7. But I marvel, if, as it is allowed to put away a wife who is an
adulteress, so it be allowed, having put her away, to marry another.
For holy Scripture causes a hard knot in this matter, in that the
Apostle says, that, by commandment of the Lord, the wife ought not to
depart from her husband, but, in case she shall have departed, to
remain unmarried, or to be reconciled to her husband; [1950] whereas
surely she ought not to depart and remain unmarried, save from an
husband that is an adulterer, lest by withdrawing from him, who is not
an adulterer, she cause him to commit adultery. But perhaps she may
justly be reconciled to her husband, either he being to be borne with,
if she cannot contain herself, or being now corrected. But I see not
how the man can have permission to marry another, in case he have left
an adulteress, when a woman has not to be married to another, in case
she have left an adulterer. And, this being the case, so strong is
that bond of fellowship in married persons, that, although it be tied
for the sake f begetting children, not even for the sake of begetting
children is it loosed. For it is in a man's power to put away a wife
that is barren, and marry one of whom to have children. And yet it is
not allowed; and now indeed in our times, and after the usage of Rome,
neither to marry in addition, so as to have more than one wife living:
and, surely, in case of an adulteress or adulterer being left, it
would be possible that more men should be born, if either the woman
were married to another, or the man should marry another. And yet, if
this be not lawful, as the Divine Rule seems to prescribe, who is
there but it must make him attentive to learn, what is the meaning of
this so great strength of the marriage bond? Which I by no means think
could have been of so great avail, were it not that there were taken a
certain sacrament of some greater matter from out this weak mortal
state of men, so that, men deserting it, and seeking to dissolve it,
it should remain unshaken for their punishment. Seeing that the
compact of marriage is not done away by divorce intervening; so that
they continue wedded persons one to another, even after separation;
and commit adultery with those, with whom they shall be joined, even
after their own divorce, either the woman with a man, or the man with
a woman. And yet, save in the City of our God, in His Holy Mount, the
case is not such with the wife. [1951] But, that the laws of the
Gentiles are otherwise, who is there that knows not; where, by the
interposition of divorce, without any offense of which man takes
cognizance, both the woman is married to whom she will, and the man
marries whom he will. And something like this custom, on account of
the hardness of the Israelites, Moses seems to have allowed,
concerning a bill of divorcement. [1952] In which matter there appears
rather a rebuke, than an approval, of divorce. [1953]
Footnotes
[1950] 1 Cor. vii. 10, 11
[1951] Ps. xlviii. 1
[1952] Deut. xxiv. 1
[1953] Matt. xix. 8
8. "Honorable," therefore, "is marriage in all, and the bed
undefiled." [1954] And this we do not so call a good, as that it is a
good in comparison of fornication: otherwise there will be two evils,
of which the second is worse: or fornication will also be a good,
because adultery is worse: for it is worse to violate the marriage of
another, than to cleave unto an harlot: and adultery will be a good,
because incest is worse; for it is worse to lie with a mother than
with the wife of another: and, until we arrive at those things, which,
as the Apostle saith, "it is a shame even to speak of," [1955] all
will be good in comparison of what are worse. But who can doubt that
this is false? Therefore marriage and fornication are not two evils,
whereof the second is worse: but marriage and continence are two
goods, whereof the second is better, even as this temporal health and
sickness are not two evils, whereof the second is worse; but that
health and immortality are two goods, whereof the second is better.
Also knowledge and vanity are not two evils, whereof vanity is the
worse: but knowledge and charity are two goods, whereof charity is the
better. For "knowledge shall be destroyed," [1956] saith the Apostle:
and yet it is necessary for this time: but "charity shall never fail."
Thus also this mortal begetting, on account of which marriage takes
place, shall be destroyed: but freedom from all sexual intercourse is
both angelic exercise [1957] here, and continueth for ever. But as the
repasts of the Just are better than the fasts of the sacrilegious, so
the marriage of the faithful is to be set before the virginity of the
impious. However neither in that case is repast preferred to fasting,
but righteousness to sacrilege; nor in this, marriage to virginity,
but faith to impiety. For for this end the righteous, when need is,
take their repast, that, as good masters, they may give to their
slaves, i.e., their bodies, what is just and fair: but for this end
the sacrilegious fast, that they may serve devils. Thus for this end
the faithful are married, that they may be chastely joined unto
husbands, but for this end the impious are virgins, that they may
commit fornication away from the true God. As, therefore, that was
good, which Martha was doing, being engaged in the ministering unto
the Saints, but that better, which Mary, her sister, sitting at the
feet of the Lord, and hearing His word; thus we praise the good of
Susanna [1958] in married chastity, but yet we set before her the good
of the widow Anna, [1959] and, much more, of the Virgin Mary. [1960]
It was good that they were doing, who of their substance were
ministering necessaries unto Christ and His disciples: but better, who
left all their substance, that they might be freer to follow the same
Lord. But in both these cases of good, whether what these, or whether
what Martha and Mary were doing, the better could not be done, unless
the other had been passed over or left. Whence we are to understand,
that we are not, on this account, to think marriage an evil, because,
unless there be abstinence from it, widowed chastity, or virgin
purity, cannot be had. For neither on this account was what Martha was
doing evil, because, unless her sister abstained from it, she could
not do what was better: nor on this account is it evil to receive a
just man or a prophet into one's house, because he, who wills to
follow Christ unto perfection, ought not even to have a house, in
order to do what is better.
Footnotes
[1954] Heb. xiii. 4. [See R.V.]
[1955] Eph. v. 12
[1956] 1 Cor. xiii. 8
[1957] Meditatio
[1958] Hist. of Susanna, 22, 23
[1959] Luke ii. 37
[1960] Luke i. 27, 28
9. Truly we must consider, that God gives us some goods, which are to
be sought for their own sake, such as wisdom, health, friendship: but
others, which are necessary for the sake of somewhat, such as
learning, meat, drink, sleep, marriage, sexual intercourse. For of
these certain are necessary for the sake of wisdom, as learning:
certain for the sake of health, as meat and drink and sleep: certain
for the sake of friendship, as marriage or sexual intercourse: for
hence subsists the propagation of the human kind, wherein friendly
fellowship is a great good. These goods, therefore, which are
necessary for the sake of something else, whoso useth not for this
purpose, wherefore they were instituted, sins; in some cases venially,
in other cases damnably. But whoso useth them for this purpose,
wherefore they were given doeth well. Therefore, to whomsoever they
are not necessary, if he use them not, he doeth better. Wherefore,
these goods, when we have need, we do well to wish; but we do better
not to wish than to wish: because ourselves are in a better state,
when we account them not necessary. And on this account it is good to
marry, because it is good to beget children, to be a mother of a
family: but it is better not to marry, [1961] because it is better not
to stand in need of this work, in order to human fellowship itself.
For such is the state of the human race now, that (others, who contain
not, not only being taken up with marriage, but many also waxing
wanton through unlawful concubinages, the Good Creator working what is
good out of their evils) there fails not numerous progeny, and
abundant succession, out of which to procure holy friendships. Whence
we gather, that, in the first times of the human race, chiefly for the
propagation of the People of God, through whom the Prince and Saviour
of all people should both be prophesied of, and be born, it was the
duty of the Saints to use this good of marriage, not as to be sought
for its own sake, but necessary for the sake of something else: but
now, whereas, in order to enter upon holy and pure fellowship, there
is on all sides from out all nations an overflowing fullness of
spiritual kindred, even they who wish to contract marriage only for
the sake of children, are to be admonished, that they use rather the
larger good of continence.
Footnotes
[1961] 1 Tim. v. 14
10. But I am aware of some that murmur: What, say they, if all men
should abstain from all sexual intercourse, whence will the human race
exist? Would that all would this, only in "charity out of a pure
heart, and good conscience, and faith unfeigned;" [1962] much more
speedily would the City of God be filled, and the end of the world
hastened. For what else doth the Apostle, as is manifest, exhort to,
when he saith, speaking on this head, "I would that all were as
myself;" [1963] or in that passage, "But this I say, brethren, the
time is short: it remains that both they who have wives, be as though
not having: and they who weep, as though not weeping: and they who
rejoice, as though not rejoicing: and they who buy, as though not
buying: and they who use this world as though they use it not. For the
form of this world passeth by. I would have you without care." Then he
adds, "Whoso is without a wife thinks of the things of the Lord, how
to please the Lord: but whoso is joined in marriage, thinks of the
things of the world, how to please his wife: and a woman that is
unmarried and a virgin is different: she that is unmarried is anxious
about the things of the Lord, to be holy both in body and spirit: but
she that is married, is anxious about the things of the world, how to
please her husband." [1964] Whence it seems to me, that at this time,
those only, who contain not, ought to marry, according to that
sentence of the same Apostle, "But if they contain not, let them be
married: for it is better to be married than to burn." [1965]
Footnotes
[1962] 1 Tim. i. 5
[1963] 1 Cor. vii. 7
[1964] Ver. 29-34
[1965] 1 Cor. vii. 9
11. And yet not to these themselves is marriage a sin; which, if it
were chosen in comparison of fornication, would be a less sin than
fornication, and yet would be a sin. But now what shall we say against
the most plain speech of the Apostle, saying, "Let her do what she
will; she sinneth not, if she be married;" [1966] and, "If thou shalt
have taken a wife, thou hast not sinned: and, if a virgin shall have
been married, she sinneth not." [1967] Hence surely it is not lawful
now to doubt that marriage is no sin. Therefore the Apostle alloweth
not marriage as matter "of pardon:" [1968] for who can doubt that it
is extremely absurd to say, that they have not sinned, unto whom
"pardon" is granted. But he allows, as matter of "pardon," that sexual
intercourse, which takes place through incontinence, not alone for the
begetting of children, and, at times, not at all for the begetting of
children; and it is not that marriage forces this to take place, but
that it procures pardon for it; provided however it be not so in
excess as to hinder what ought to be set aside as seasons of prayer,
nor be changed into that use which is against nature, on which the
Apostle could not be silent, when speaking of the excessive
corruptions of unclean and impious men. For necessary sexual
intercourse for begetting is free from blame, and itself is alone
worthy of marriage. But that which goes beyond this necessity, no
longer follows reason, but lust. [1969] And yet it pertains to the
character of marriage, not to exact this, but to yield it to the
partner, lest by fornication the other sin damnably. But, if both are
set under such lust, they do what is plainly not matter of marriage.
However, if in their intercourse they love what is honest more than
what is dishonest, that is, what is matter of marriage more than what
is not matter of marriage, this is allowed to them on the authority of
the Apostle as matter of pardon: and for this fault, they have in
their marriage, not what sets them on to commit it, but what entreats
pardon for it, if they turn not away from them the mercy of God,
either by not abstaining on certain days, that they may be free to
pray, and through this abstinence, as through fasting, may commend
their prayers; or by changing the natural use into that which is
against nature, which is more damnable when it is done in the case of
husband or wife.
Footnotes
[1966] 1 Cor. vii. 36
[1967] Ver. 28
[1968] Veniam
[1969] Rom. i. 26, 27
12. For, whereas that natural use, when it pass beyond the compact of
marriage, that is, beyond the necessity of begetting, is pardonable in
the case of a wife, damnable in the case of an harlot; that which is
against nature is execrable when done in the case of an harlot, but
more execrable in the case of a wife. Of so great power is the
ordinance of the Creator, and the order of Creation, that, in matters
allowed us to use, even when the due measure is exceeded, it is far
more tolerable, than, in what are not allowed, either a single, or
rare excess. And, therefore, in a matter allowed, want of moderation,
in a husband or wife, is to be borne with, in order that lust break
not forth into a matter that is not allowed. Hence is it also that he
sins far less, who is ever so unceasing in approaches to his wife,
than he who approaches ever so seldom to commit fornication. But, when
the man shall wish to use the member of the wife not allowed for this
purpose, the wife is more shameful, if she suffer it to take place in
her own case, than if in the case of another woman. Therefore the
ornament of marriage is chastity of begetting, and faith of yielding
the due of the flesh: this is the work of marriage, this the Apostle
defends from every charge, in saying, "Both if thou shall have taken a
wife, thou hast not sinned: and if a virgin shall have been married,
she sinneth not:" and, "Let her do what she will: she sinneth not if
she be married." [1970] But an advance beyond moderation in demanding
the due of either sex, for the reasons which I have stated above, is
allowed to married persons as matter of pardon.
Footnotes
[1970] 1 Cor. vii. 28, 36
13. What therefore he says, "She, that is unmarried, thinketh of the
things of the Lord, that she may be holy both in body and spirit;" we
are not to take in such sense, as to think that a chaste Christian
wife is not holy in body. Forsooth unto all the faithful it was said,
"Know ye not that your bodies are a temple of the Holy Ghost within
you, Whom ye have from God?" [1971] Therefore the bodies also of the
married are holy, so long as they keep faith to one another and to
God. And that this sanctity of either of them, even an unbelieving
partner does not stand in the way of, but rather that the sanctity of
the wife profits the unbelieving husband, and the sanctity of the
husband profits the unbelieving wife, the same Apostle is witness,
saying, "For the unbelieving husband is sanctified in the wife, and
the unbelieving wife is sanctified in a brother." [1972] Wherefore
that was said according to the greater sanctity of the unmarried than
of the married, unto which there is also due a greater reward,
according as, the one being a good, the other is a greater good:
inasmuch as also she has this thought only, how to please the Lord.
For it is not that a female who believes, keeping married chastity,
thinks not how to please the Lord; but assuredly less so, in that she
thinks of the things of the world, how to please her husband. For this
is what he would say of them, that they may, in a certain way, find
themselves obliged by marriage to think of the things of the world,
how to please their husbands.
Footnotes
[1971] 1 Cor. vi. 19
[1972] 1 Cor. vii. 14
14. And not without just cause a doubt is raised, whether he said this
of all married women, or of such as so many are, as that nearly all
may be thought so to be. For neither doth that, which he saith of
unmarried women, "She, that is unmarried, thinkest of the things of
the Lord, to be holy both in body and spirit:" [1973] pertain unto all
unmarried women: whereas there are certain widows who are dead, who
live in delights. However, so far as regards a certain distinction
and, as it were, character of their own, of the unmarried and married;
as she deserves the excess of hatred, who containing from marriage,
[1974] that is, from a thing allowed, does not contain from offenses,
either of luxury, or pride, or curiosity and prating; so the married
woman is seldom met with, who, in the very obedience of married life,
hath no thought save how to please God, by adorning herself, not with
plaited hair, or gold and pearls and costly attire, [1975] but as
becometh women making profession of piety, through a good
conversation. Such marriages, forsooth, the Apostle Peter also
describes by giving commandment. "In like manner," saith he, "wives
obeying their own husbands; in order that, even if any obey not the
word, they may be gained without discourse through the conversation of
the wives, seeing your fear and chaste conversation: that they be not
they that are adorned without with crispings of hair, or clothed with
gold or with fair raiment; but that hidden man of your heart, in that
unbroken continuance of a quiet and modest spirit, which before the
Lord also is rich. For thus certain holy women, who hoped in the Lord,
used to adorn themselves, obeying their own husbands: as Sarah obeyed
Abraham, calling him Lord: whose daughters ye are become, when ye do
well, and fear not with any vain fear. Husbands in like manner living
at peace and in chastity with your wives, both give ye honor as to the
weaker and subject vessel, as with co-heirs of grace, and see that
your prayers be not hindered." [1976] Is it indeed that such marriages
have no thought of the things of the Lord, how to please the Lord? But
they are very rare: who denies this? And, being, as they are, rare,
nearly all the persons who are such, were not joined together in order
to be such, but being already joined together became such.
Footnotes
[1973] 1 Cor. vii. 34
[1974] 1 Tim. v. 6
[1975] 1 Tim. ii. 9, 10
[1976] 1 Peter iii. 1-7
15. For what Christian men of our time being free from the marriage
bond, having power to contain from all sexual intercourse, seeing it
to be now "a time," as it is written, "not of embracing, but of
abstaining from embrace," [1977] would not choose rather to keep
virginal or widowed continence, than (now that there is no obligation
from duty to human society) to endure tribulation of the flesh,
without which marriages cannot be (to pass over in silence other
things from which the Apostle spares.) But when through desire
reigning they shall have been joined together, if they shall after
overcome it, because it is not lawful to loose, in such wise as it was
lawful not to tie, the marriage bond, they become such as the form of
marriage makes profession of, so as that either by mutual consent they
ascend unto a higher degree of holiness, or, if both are not such, the
one who is such will not be one to exact but to yield the due,
observing in all things a chaste and religious concord. But in those
times, wherein as yet the mystery of our salvation was veiled in
prophetic sacraments, even they who were such before marriage, yet
contracted marriage through the duty of begetting children, not
overcome by lust, but led by piety, unto whom if there were given such
choice as in the revelation of the New Testament there hath been
given, the Lord saying "Whoso can receive, let him receive;" [1978] no
one doubts that they would have been ready to receive it even with
joy, who reads with careful attention what use they made of their
wives, at a time when also it was allowed one man to have several,
whom he had with more chastity, than any now has his one wife, of
these, unto whom we see what the Apostle allows by way of leave.
[1979] For they had them in the work of begetting children, not "in
the disease of desire, as the nations which know not God." [1980] And
this is so great a thing, that many at this day more easily abstain
from all sexual intercourse their whole life through, than, if they
are joined in marriage, observe the measure of not coming together
except for the sake of children. Forsooth we have many brethren and
partners in the heavenly inheritance of both sexes that are continent,
whether they be such as have made trial of marriage, or such as are
entirely free from all such intercourse: forsooth they are without
number: yet, in our familiar discourses with them, whom have we heard,
whether of those who are, or of those who have been, married,
declaring to us that he has never had sexual intercourse with his
wife, save with the hope of conception? What, therefore, the Apostles
command the married, this is proper to marriage, but what they allow
by way of pardon, or what hinders prayers, this marriage compels not,
but bears with.
Footnotes
[1977] Eccles. iii. 5
[1978] Matt. xix. 12
[1979] 1 Cor. vii. 6
[1980] 1 Thess. iv. 5
16. Therefore if haply, (which whether it can take place, I know not;
and rather think it cannot take place; but yet, if haply), having
taken unto himself a concubine for a time, a man shall have sought
sons only from this same intercourse; neither thus is that union to be
preferred to the marriage even of those women, who do this, that is
matter of pardon. [1981] For we must consider what belongs to
marriage, not what belongs to such women as marry and use marriage
with less moderation than they ought. For neither if each one so use
lands entered upon unjustly and wrongly, as out of their fruits to
give large alms, doth he therefore justify rapine: nor if another
brood over, through avarice, an estate to which he has succeeded, or
which he hath justly gained, are we on this account to blame the rule
of civil law, whereby he is made a lawful owner. Nor will the
wrongfulness of a tyrannical rebellion deserve praise, if the tyrant
treat his subjects with royal clemency: nor will the order of royal
power deserve blame, if a king rage with tyrannical cruelty. For it is
one thing to wish to use well unjust power, and it is another thing to
use unjustly just power. Thus neither do concubines taken for a time,
if they be such in order to sons, make their concubinage lawful; nor
do married women, if they live wantonly with their husbands, attach
any charge to the order of marriage.
Footnotes
[1981] Veniale
17. That marriage can take place of persons first ill joined, an
honest decree following after, is manifest. But a marriage once for
all entered upon in the City of our God, where, even from the first
union of the two, the man and the woman, marriage bears a certain
sacramental character, can no way be dissolved but by the death of one
of them. For the bond of marriage remains, although a family, for the
sake of which it was entered upon, do not follow through manifest
barrenness; so that, when now married persons know that they shall not
have children, yet it is not lawful for them to separate even for the
very sake of children, and to join themselves unto others. And if they
shall so do, they commit adultery with those unto whom they join
themselves, but themselves remain husbands and wives. Clearly with the
good will of the wife to take another woman, that from her may be born
sons common to both, by the sexual intercourse and seed of the one,
but by the right and power of the other, was lawful among the ancient
fathers: whether it be lawful now also, I would not hastily pronounce.
For there is not now necessity of begetting children, as there then
was, when, even when wives bare children, it was allowed, in order to
a more numerous posterity, to marry other wives in addition, which now
is certainly not lawful. For the difference that separates times
causes the due season to have so great force unto the justice and
doing or not doing any thing, that now a man does better, if he marry
not even one wife, unless he be unable to contain. But then they
married even several without any blame, even those who could much more
easily contain, were it not that piety at that time had another demand
upon them. For, as the wise and just man, [1982] who now desires to be
dissolved and to be with Christ, and takes more pleasure in this, the
best, now not from desire of living here, but from duty of being
useful [1983] , takes food that he may remain in the flesh, which is
necessary for the sake of others; so to have intercourse with females
in right of marriage, was to holy men at that time a matter of duty
not of lust.
Footnotes
[1982] Phil. i. 23
[1983] Consulendi
18. For what food is unto the conservation of the man, this sexual
intercourse is unto the conservation of the race: and both are not
without carnal delight: which yet being modified, and by restraint of
temperance reduced unto the use after nature, cannot be lust. [1984]
But what unlawful food is in the supporting of life, this sexual
intercourse of fornication or adultery is in the seeking of a family.
And what unlawful food is in luxury of belly and throat, this unlawful
intercourse is in lust that seeks not a family. And what the excessive
appetite of some is in lawful food, this that intercourse that is
matter of pardon is in husband and wife. As therefore it is better to
die of hunger than to eat things offered unto idols: so it is better
to die without children, than to seek a family from unlawful
intercourse. But from whatever source men be born, if they follow not
the vices of their parents, and worship God aright, they shall be
honest and safe. For the seed of man, from out what kind of man
soever, is the creation of God, and it shall fare ill with those who
use it ill, yet shall not, itself at any time be evil. But as the good
sons of adulterers are no defense of adulteries, so the evil sons of
married persons are no charge against marriage. Wherefore as the
Fathers of the time of the New Testament taking food from the duty of
conservation, although they took it with natural delight of the flesh,
were yet in no way compared with the delight of those who fed on what
had been offered in sacrifice, or of those who, although the food was
lawful, yet took it to excess: so the Fathers of the time of the Old
Testament from the duty of conservation used sexual intercourse; and
yet that their natural delight, by no means relaxed unto unreasonable
and unlawful lust, is not to be compared either with the vileness of
fornications, or with the intemperance of married persons. Forsooth
through the same vein [1985] of charity, now after the spirit, then
after the flesh, it was a duty to beget sons for the sake of that
mother Jerusalem: but it was nought save the difference of times which
made the works of the fathers different. But thus it was necessary
that even Prophets, not living after the flesh, should come together
after the flesh; even as it was necessary that Apostles also, not
living after the flesh, should eat food after the flesh.
Footnotes
[1984] Retract. b. ii. c. xxii. 2. "it was meant that the good and
right use of lust is not lust, for as it is evil will to use good
things, so is it good will to use evil things."
[1985] "Vena."
19. Therefore as many women as there are now, unto whom it is said,
"if they contain not, let them be married, [1986]" are not to be
compared to the holy women then, even when they married. Marriage
itself indeed in all nations is for the same cause of begetting sons,
and of what character soever these may be afterward, yet was marriage
for this purpose instituted, that they may be born in due and honest
order. But men, who contain not, as it were ascend unto marriage by a
step of honesty: but they, who without doubt would contain, if the
purpose of that time had allowed this, in a certain measure descended
unto marriage by a step of piety. And, on this account, although the
marriages of both, so far as they are marriages, in that they are for
the sake of begetting, are equally good, yet these men when married
are not to be compared with those men as married. For these have, what
is allowed them by the way of leave, on account of the honesty of
marriage, although it pertain not to marriage; that is, the advance
which goes beyond the necessity of begetting, which they had not. But
neither can these, if haply there be now any found, who neither seek,
nor desire, in marriage any thing, save that wherefore marriage was
instituted, be made equal to those men. For in these the very desire
of sons is carnal, but in those it was spiritual, in that it was
suited to the sacrament of that time. Forsooth now no one who is made
perfect in piety seeks to have sons, save after a spiritual sense; but
then it was the work of piety itself to beget sons even after a carnal
sense: in that the begetting of that people was fraught with tidings
of things to come, and pertained unto the prophetic dispensation.
Footnotes
[1986] 1 Cor. vii. 9
20. And on this account, not, so as it was allowed one man to have
even several wives, was it allowed one female to have several
husbands, not even for the sake of a family, in case it should happen
that the woman could bear, the man could not beget. For by a secret
law of nature things that stand chief love to be singular; but what
are subject are set under, not only one under one, but, if the system
of nature or society allow, even several under one, not without
becoming beauty. For neither hath one slave so several masters, in the
way that several slaves have one master. Thus we read not that any of
the holy women served two or more living husbands: but we read that
many females served one husband, when the social state [1987] of that
nation allowed it, and the purpose of the time persuaded to it: for
neither is it contrary to the nature of marriage. For several females
can conceive from one man: but one female cannot from several, (such
is the power of things principal:) as many souls are rightly made
subject unto one God. And on this account there is no True God of
souls, save One: but one soul by means of many false gods may commit
fornication, but not be made fruitful.
Footnotes
[1987] Societas
21. But since out of many souls there shall be hereafter one City of
such as have one soul and one heart [1988] towards God; which
perfection of our unity shall be hereafter, after this sojourn in a
strange land, wherein the thoughts of all shall neither be hidden one
from another, nor shall be in any matter opposed one to another; on
this account the Sacrament of marriage of our time hath been so
reduced to one man and one wife, as that it is not lawful to ordain
any as a steward of the Church, save the husband of one wife. [1989]
And this they have understood more acutely who have been of opinion,
that neither is he to be ordained, [1990] who as a catechumen or as a
heathen [1991] had a second wife. For it is a matter of sacrament, not
of sin. For in baptism all sins are put away. But he who said, "If
thou shall have taken a wife, thou hast not sinned; and if a virgin
shall have been married, she sinneth not:" [1992] and, "Let her do
what she will, she sinneth not, if she be married," hath made it plain
enough that marriage is no sin. But on account of the sanctity of the
Sacrament, as a female, although it be as a catechumen that she hath
suffered violence, cannot after Baptism be consecrated among the
virgins of God: so there was no absurdity in supposing of him who had
exceeded the number of one wife, not that he had committed any sin,
but that he had lost a certain prescript rule [1993] of a sacrament
necessary not unto desert of good life, but unto the seal of
ecclesiastic ordination; and thus, as the many wives of the old
Fathers signified our future Churches out of all nations made subject
unto one husband, Christ: so our chief-priest, [1994] the husband of
one wife, signifies unity out of all nations, made subject unto one
husband, Christ: which shall then be perfected, when He shall have
unveiled the hidden things of darkness, [1995] and shall have made
manifest the thoughts of the heart, that then each may have praise
from God. But now there are manifest, there are hidden, dissensions,
even where charity is safe between those, who shall be hereafter one,
and in one; which shall then certainly have no existence. As therefore
the Sacrament of marriage with several of that time signified the
multitude that should be hereafter made subject unto God in all
nations of the earth, so the Sacrament of marriage with one of our
times signifies the unity of us all made subject to God, which shall
be hereafter in one Heavenly City. Therefore as to serve two or more,
so to pass over from a living husband into marriage with another, was
neither lawful then, nor is it lawful now, nor will it ever be lawful.
Forsooth to apostatise from the One God, and to go into adulterous
superstition of another, is ever an evil. Therefore not even for the
sake of a more numerous family did our Saints do, what the Roman Cato
is said to have done, [1996] to give up his wife, during his own life,
to fill even another's house with sons. Forsooth in the marriage of
one woman the sanctity of the Sacrament is of more avail than the
fruitfulness of the womb.
Footnotes
[1988] Acts iv. 32
[1989] 1 Tim. iii. 2
[1990] Tit. i. 6
[1991] Thus Ambrose, Verellæ, and ancient Jerome, Ep. ad Ocean. and
harshly against Ep. to Ch. of general custom, speaks strongly this
interpretation, and says, b. i. near the end, that Ruffinus had found
fault with him for this. Ben.
[1992] 1 Cor. vii. 28, 36
[1993] Normam
[1994] Antistes
[1995] 1 Cor. iv. 5
[1996] Cato minor, cf. Plutarch. p. 771.
22. If, therefore, even they who are united in marriage only for the
purpose of begetting, for which purpose marriage was instituted, are
not compared with the Fathers, seeking their very sons in a way far
other than do these; forasmuch as Abraham, being bidden to slay his
son, fearless and devoted, spared not his only son, whom from out of
great despair he had received [1997] save that he laid down his hand,
when He forbade him, at Whose command he had lifted it up; it remains
that we consider, whether at least continent persons among us are to
be compared to those Fathers who were married; unless haply now these
are to be preferred to them, to whom we have not yet found persons to
compare. For there was a greater good in their marriage, than is the
proper good of marriage: to which without doubt the good of Continence
is to be preferred: because they sought not sons from marriage by such
duty as these are led by, from a certain sense of mortal nature
requiring succession against decease. And, whoso denies this to be
good he knows not God, the Creator of all things good, from things
heavenly even unto things earthly, from things immortal even unto
things mortal. But neither are beasts altogether without this sense of
begetting, and chiefly birds, whose care of building nests meets us at
once, and a certain likeness to marriages, in order to beget and
nurture together. But those men, with mind far holier, surpassed this
affection of mortal nature, the chastity whereof in its own kind,
there being added thereto the worship of God, as some have understood,
is set forth as bearing first thirty-fold; who sought sons of their
marriage for the sake of Christ; in order to distinguish His race
after the flesh from all nations: even as God was pleased to order,
that this above the rest should avail to prophesy of Him, in that it
was foretold of what race also, and of what nation, He should
hereafter come in the flesh. Therefore it was a far greater good than
the chaste marriages of believers among us, which father Abraham knew
in his own thigh, under which he bade his servant to put his hand,
that he might take an oath concerning the wife, whom his son was to
marry. For putting his hand under the thigh of a man, and swearing by
the God of Heaven, [1998] what else did he signify, than that in that
Flesh, which derived its origin from that thigh, the God of Heaven
would come? Therefore marriage is a good, wherein married persons are
so much the better, in proportion as they fear God with greater
chastity and faithfulness, specially if the sons, whom they desire
after the flesh, they also bring up after the spirit.
Footnotes
[1997] Gen. xxii. 12
[1998] Gen. xxiv. 2-4
23. Nor, in that the Law orders a man to be purified even after
intercourse with a wife, doth it show it to be sin: unless it be that
which is allowed by way of pardon, which also, being in excess,
hinders prayers. But, as the Law sets [1999] many things in sacraments
and shadows of things to come; a certain as it were material formless
state of the seed, which having received form will hereafter produce
the body of man, is set to signify a life formless, and untaught: from
which formless state, forasmuch as it behoves that man be cleansed by
form and teaching of learning; as a sign of this, that purification
was ordered after the emission of seed. For neither in sleep also doth
it take place through sin. And yet there also a purification was
commanded. Or, if any think this also to be sin, thinking that it
comes not to pass save from some lust of this kind, which without
doubt is false; what? are the ordinary menses also of women sins? And
yet from these the same old Law commanded that they should be cleansed
by expiation; for no other cause, save the material formless state
itself, in that which, when conception hath taken place, is added as
it were to build up the body, and for this reason, when it flows
without form, the Law would have signified by it a soul without form
of discipline, flowing and loose in an unseemly manner. And that this
ought to receive form, it signifies, when it commands such flow of the
body to be purified. Lastly, what? to die, is that also a sin? or, to
bury a dead person, is it not also a good work of humanity? and yet a
purification was commanded even on occasion of this also; because also
a dead body, life abandoning it, is not sin, but signifies the sin of
a soul abandoned by righteousness. [2000]
Footnotes
[1999] Infirmitas
[2000] Numb. xix. 11
24. Marriage, I say, is a good, and may be, by sound reason, defended
against all calumnies. But with the marriage of the holy fathers, I
inquire not what marriage, but what continence, is on a level: or
rather not marriage with marriage; for it is an equal gift in all
cases given to the mortal nature of men; but men who use marriage,
forasmuch as I find not, to compare with other men who used marriage
in a far other spirit, we must require what continent persons admit of
being compared with those married persons. Unless, haply, Abraham
could not contain from marriage, for the sake of the kingdom of
heaven, he who, for the sake of the kingdom of heaven, could fearless
sacrifice his only pledge of offspring, for whose sake marriage was
dear!
25. Forsooth continence is a virtue, not of the body, but of the soul.
But the virtues of the soul are sometimes shown in work, sometimes lie
hid in habit, as the virtue of martyrdom shone forth and appeared by
enduring sufferings; but how many are there of the same virtue of
mind, unto whom trial is wanting, whereby what is within, in the sight
of God, may go forth also into the sight of men, and not to men begin
to exist, but only become known? For there was already in Job
patience, which God knew, and to which He bore witness: but it became
known unto men by test of trial: [2001] and what lay hid within was
not produced, but shown, by the things that were brought on him from
without. Timothy also certainly had the virtue of abstaining from
wine, [2002] which Paul took not from him, by advising him to use a
moderate portion of wine, "for the sake of his stomach and his often
infirmities," otherwise he taught him a deadly lesson, that for the
sake of the health of the body there should be a loss of virtue in the
soul: but because what he advised could take place with safety to that
virtue, the profit of drinking was so left free to the body, as that
the habit of continence continued in the soul. For it is the habit
itself, whereby any thing is done, when there is need; [2003] but when
it is not done, it can be done, only there is no need. This habit, in
the matter of that continence which is from sexual intercourse, they
have not, unto whom it is said, "If they contain not, let them be
married." [2004] But this they have, unto whom it is said, "Whoso can
receive, let him receive." [2005] Thus have perfect souls used earthly
goods, that are necessary for something else, through this habit of
continence, so as, by it, not to be bound by them, and so as by it, to
have power also not to use them, in case there were no need. Nor doth
any use them well, save who hath power also not to use them. Many
indeed with more ease practise abstinence, so as not to use, than
practise temperance, so as to use well. But no one can wisely use
them, save who can also continently not use them. From this habit Paul
also said, "I know both to abound, and to suffer want." [2006]
Forsooth to suffer want is the part of any men soever; but to know to
suffer want is the part of great men. So, also, to abound, who cannot?
but to know also to abound, is not, save of those, whom abundance
corrupts not.
Footnotes
[2001] Job i. 8
[2002] 1 Tim. v. 23
[2003] Or "work."
[2004] 1 Cor. vii. 9
[2005] Matt. xix. 12
[2006] Phil. iv. 12
26. But, in order that it may be more clearly understood, how there
may be virtue in habit, although it be not in work, I speak of an
example, about which no Catholic Christian can doubt. For that our
Lord Jesus Christ in truth of flesh hungered and thirsted, ate and
drank, no one doubts of such as out of the Gospel are believers. What,
then, was there not in Him the virtue of continence from meat and
drink, as great as in John Baptist? "For John came neither eating nor
drinking; and they said, He hath a devil; the Son of Man came both
eating and drinking; and they said, "Lo, a glutton and wine-bibber, a
friend of publicans and sinners." [2007] What, are not such things
said also against them of His household, our fathers, from another
kind of using of things earthy, so far as pertains to sexual
intercourse; "Lo, men lustful and unclean, lovers of women and
lewdness?" And yet as in Him that was not true, although it were true
that He abstained not, even as John, from eating and drinking, for
Himself saith most plainly and truly, "John came, not eating, nor
drinking; the Son of Man came eating and drinking:" so neither is this
true in these Fathers; although there hath come now the Apostle of
Christ, not wedded, nor begetting, so that the heathen say of him, He
was a magician; but there came then the Prophet of Christ, marrying
and begetting sons, so that the Manichees say of him, He was a man
fond of women: "And wisdom," saith He, "hath been justified of her
children." [2008] What the Lord there added, after He had thus spoken
of John and of Himself; "But wisdom," saith He, "hath been justified
of her children." Who see that the virtue of continence ought to exist
even in the habit of the soul, but to be shown forth in deed,
according to opportunity of things and times; even as the virtue of
patience of holy martyrs appeared in deed; but of the rest equally
holy was in habit. Wherefore, even as there is not unequal desert of
patience in Peter, who suffered, and in John, who suffered not; so
there is not unequal desert of continence in John who made no trial of
marriage, [2009] and in Abraham, who begat sons. For both the celibate
of the one, and the marriage estate of the other, did service as
soldiers to Christ, as times were allotted; but John had continence in
work also, but Abraham in habit alone.
Footnotes
[2007] Matt. xi. 18-19
[2008] Matt. xi. 19
[2009] S. Jerome agt. Jovinianus.
27. Therefore at that time, when the Law also, following upon the days
of the Patriarchs, [2010] pronounced accursed, whoso raised not up
seed in Israel, even he, who could, put it not forth, but yet
possessed it. But from the period that the fullness of time hath come,
[2011] that it should be said, "Whoso can receive, let him receive,"
[2012] from that period even unto this present, and from henceforth
even unto the end, whoso hath, worketh: whoso shall be unwilling to
work, let him not falsely say, that he hath. And through this means,
they, who corrupt good manners by evil communications, [2013] with
empty and vain craft, say to a Christian man exercising continence,
and refusing marriage, What then, are you better than Abraham? But let
him not, upon hearing this, be troubled; neither let him dare to say,
"Better," nor let him fall away from his purpose: for the one he saith
not truly, the other he doth not rightly. But let him say, I indeed am
not better than Abraham, but the chastity of the unmarried is better
than the chastity of marriage; whereof Abraham had one in use, both in
habit. For he lived chastely in the marriage state: but it was in his
power to be chaste without marriage, but at that time it behoved not.
But I with more ease use not marriage, which Abraham used, than so use
marriage as Abraham used it: and therefore I am better than those, who
through incontinence of mind cannot do what I do; not than those, who,
on account of difference of time, did not do what I do. For what I now
do, they would have done better, if it had been to be done at that
time; but what they did, I should not so do, although it were now to
be done. Or, if he feels and knows himself to be such, as that, (the
virtue of continence being preserved and continued in the habit of his
mind, in case he had descended unto the use of marriage from some duty
of religion,) he should be such an husband, and such a father, as
Abraham was; let him dare to make plain answer to that captious
questioner, and to say, I am not indeed better than Abraham, only in
this kind of continence, of which he was not void, although it
appeared not: but I am such, not having other than he, but doing
other. Let him say this plainly: forasmuch as, even if he shall wish
to glory, he will not be a fool, for he saith the truth. But if he
spare, lest any think of him above what he sees him, [2014] or hears
any thing of him; let him remove from his own person the knot of the
question, and let him answer, not concerning the man, but concerning
the thing itself, and let him say, Whoso hath so great power is such
as Abraham. But it may happen that the virtue of continence is less in
his mind, who uses not marriage, which Abraham used: but yet it is
greater than in his mind, who on this account held chastity of
marriage, in that he could not a greater. Thus also let the unmarried
woman, whose thoughts are of the things of the Lord, that she may be
holy both in body and spirit, [2015] when she shall have heard that
shameless questioner saying, What, then, are you better than Sara?
answer, I am better, but than those, who are void of the virtue of
continence, which I believe not of Sara: she therefore together with
this virtue did what was suited to that time, from which I am free,
that in my body also may appear, what she kept in her mind.
Footnotes
[2010] Deut. xxv. 5, 10
[2011] Gal. iv. 4
[2012] Matt. xix. 12
[2013] 1 Cor. xv. 33
[2014] 2 Cor. xii. 6
[2015] 1 Cor. vii. 34
28. Therefore, if we compare the things themselves, we may no way
doubt that the chastity of continence is better than marriage
chastity, whilst yet both are good: but when we compare the persons,
he is better, who hath a greater good than another. Further, he who
hath a greater of the same kind, hath also that which is less; but he,
who only hath what is less, assuredly hath not that which is greater.
For in sixty, thirty also are contained, not sixty also in thirty. But
not to work from out that which he hath, stands in the allotment of
duties, not in the want of virtues: forasmuch as neither is he without
the good of mercy, who finds not wretched persons such as he may
mercifully assist.
29. And there is this further, that men are not rightly compared with
men in regard of some one good. For it may come to pass, that one hath
not what another hath, but hath another thing, which must be esteemed
of more value. The good of obedience is better than of continence. For
marriage is in no place condemned by authority of our Scriptures, but
disobedience is in no place acquitted. If therefore there be set
before us a virgin about to continue so, but yet disobedient, and a
married woman who could not continue a virgin, but yet obedient, which
shall we call better? shall it be (the one) less praiseworthy, than if
she were a virgin, or (the other) worthy of blame, even as she is a
virgin? So, if you compare a drunken virgin with a sober married
woman, who can doubt to pass the same sentence? Forsooth marriage and
virginity are two goods, whereof the one is greater; but sobriety and
drunkenness, even as obedience and stubbornness, are, the one good,
and the other evil. But it is better to have all goods even in a less
degree, than great good with great evil: forasmuch as in the goods of
the body also it is better to have the stature of Zacchæus with sound
health, than that of Goliah with fever.
30. The right question plainly is, not whether a virgin every way
disobedient is to be compared to an obedient married woman, but a less
obedient to a more obedient: forasmuch as that also of marriage is
chastity, and therefore a good, but less than virginal. Therefore if
the one, by so much less in the good of obedience, as she is greater
in the good of chastity, be compared with the other, which of them is
to be preferred that person judges, who in the first place comparing
chastity itself and obedience, sees that obedience is in a certain way
the mother of all virtues. And therefore, for this reason, there may
be obedience without virginity, because virginity is of counsel, not
of precept. But I call that obedience, whereby precepts are complied
with. And, therefore, there may be obedience to precepts without
virginity, but not without chastity. For it pertains unto chastity,
not to commit fornication, not to commit adultery, to be defiled by no
unlawful intercourse: and whoso observe not these, do contrary to the
precepts of God, and on this account are banished from the virtue of
obedience. But there may be virginity without obedience, on this
account, because it is possible for a woman, having received the
counsel of virginity, and having guarded virginity, to slight
precepts: even as we have known many sacred virgins, talkative,
curious, drunken, litigious, covetous, proud: all which are contrary
to precepts, and slay one, even as Eve herself, by the crime of
disobedience. Wherefore not only is the obedient to be preferred to
the disobedient, but a more obedient married woman to a less obedient
virgin.
31. From this obedience that Father, who was not without a wife, was
prepared to be without an only son, [2016] and that slain by himself.
For I shall not without due cause call him an only son, concerning
whom he heard the Lord say, "In Isaac shall there be called for thee a
seed. [2017]" Therefore how much sooner would he hear it, that he
should be even without a wife, if this he were bidden? Wherefore it is
not without reason that we often consider, that some of both sexes,
containing from all sexual intercourse, are negligent in obeying
precepts, after having with so great warmth caught at the not making
use of things that are allowed. Whence who doubts that we do not
rightly compare unto the excellence of those holy fathers and mothers
begetting sons, the men and women of our time, although free from all
intercourse, yet in virtue of obedience inferior: even if there had
been wanting to those men in habit of mind also, what is plain in the
deed of the latter. Therefore let these follow the Lamb, boys singing
the new song, as it is written in the Apocalypse, "who have not
defiled themselves with women:" [2018] for no other reason than that
they have continued virgins. Nor let them on this account think
themselves better than the first holy fathers, who used marriage, so
to speak, after the fashion of marriage. Forsooth the use of it is
such, as that, if in it there hath taken place through carnal
intercourse aught which exceeds necessity of begetting, although in a
way that deserves pardon, there is pollution. For what doth pardon
expiate, if that advance cause no pollution whatever? From which
pollution it were strange if boys following the Lamb were free, unless
they continued virgins.
Footnotes
[2016] Retract. b. ii. c. 22. 2. "I do not quite approve this; as one
should rather believe that he believed his son would presently be
restored to him by resurrection, as we read in the Epistle to the
Hebrews."
[2017] Gen. xxi. 12
[2018] Rev. xiv. 4
32. Therefore the good of marriage throughout all nations and all men
stands in the occasion of begetting, and faith of chastity: but, so
far as pertains unto the People of God, also in the sanctity of the
Sacrament, by reason of which it is unlawful for one who leaves her
husband, even when she has been put away, to be married to another, so
long as her husband lives, no not even for the sake of bearing
children: and, whereas this is the alone cause, wherefore marriage
takes place, not even where that very thing, wherefore it takes place,
follows not, is the marriage bond loosed, save by the death of the
husband or wife. In like manner as if there take place an ordination
of clergy in order to form a congregation of people, although the
congregation of people follow not, yet there remains in the ordained
persons the Sacrament of Ordination; and if, for any fault, any be
removed from his office, he will not be without the Sacrament of the
Lord once for all set upon him, albeit continuing unto condemnation.
Therefore that marriage takes place for the sake of begetting
children, the Apostle is a witness thus, "I will," says he, "that the
younger women be married." And, as though it were said to him, For
what purpose? straightway he added, "to have children, to be mothers
of families." But unto the faith of chastity pertains that saying,
"The wife hath not power of her own body, but the husband: likewise
also the husband hath not power of his own body, but the wife." [2019]
But unto the sanctity of the Sacrament that saying, "The wife not to
depart from her husband, but, in case she shall have departed, to
remain unmarried, or to be reconciled to her husband: and let not the
husband put away his wife." [2020] All these are goods, on account of
which marriage is a good; offspring, faith, sacrament. But now, at
this time, not to seek offspring after the flesh, and by this means to
maintain a certain perpetual freedom from every such work, and to be
made subject after a spiritual manner unto one Husband Christ, is
assuredly better and holier; provided, that is, men so use that
freedom, as it is written, so as to have their thoughts of the things
of the Lord, how to please the Lord; that is, that Continence [2021]
at all times do take thought, that obedience fall not short in any
matter: and this virtue, as the root-virtue, and (as it is wont to be
called) the womb, and clearly universal, the holy fathers of old
exercised in deed; but that Continence they possessed in habit of
mind. Who assuredly, through that obedience, whereby they were just
and holy, and ever prepared unto every good work, even if they were
bidden to abstain from all sexual intercourse, would perform it. For
how much more easily could they, at the bidding or exhortation of God,
not use sexual intercourse, who, as an act of obedience, could slay
the child, for the begetting of which alone they used the ministry of
sexual intercourse?
Footnotes
[2019] 1 Cor. vii. 4
[2020] 1 Cor. vii. 10, 11
[2021] 1 Cor. vii. 32
33. And, the case being thus, enough and more than enough answer has
been made to the heretics, whether they be Manichees, or whosoever
other that bring false charges against the Fathers of the Old
Testament, on the subject of their having several wives, thinking this
a proof whereby to convict them of incontinence: provided, that is,
that they perceive, that that is no sin, which is committed neither
against nature, in that they used those women not for wantonness, but
for the begetting of children: nor against custom, forasmuch as such
things were usually done at those times: nor against command,
forasmuch as they were forbidden by no law. But such as used women
unlawfully, either the divine sentence in those Scriptures convicts
them, or the reading sets them forth for us to condemn and shun, not
to approve or imitate.
34. But those of ours who have wives we advise, with all our power,
that they dare not to judge of those holy fathers after their own
weakness, comparing, as the Apostle says, themselves with themselves;
[2022] and therefore, not understanding how great strength the soul
hath, doing service unto righteousness against lusts, that it
acquiesce not in carnal motions of this sort, or suffer them to glide
on or advance unto sexual intercourse beyond the necessity of
begetting children, so far as the order of nature, so far as the use
of custom, so far as the decrees of laws prescribe. Forsooth it is on
this account that men have this suspicion concerning those fathers, in
that they themselves have either chosen marriage through incontinence,
or use their wives with intemperance. But however let such as are
continent, either men, who, on the death of their wives, or, women,
who, on the death of their husbands, or both, who, with mutual
consent, have vowed continence unto God, know that to them indeed
there is due a greater recompense than marriage chastity demands; but,
(as regards) the marriages of the holy Fathers, who were joined after
the manner of prophecy, who neither in sexual intercourse sought aught
save children, nor in children themselves aught save what should set
forward Christ coming hereafter in the flesh, not only let them not
despise them in comparison of their own purpose, but let them without
any doubting prefer them even to their own purpose.
Footnotes
[2022] 2 Cor. x. 12
35. Boys also and virgins dedicating unto God actual chastity we do
before all things admonish, that they be aware that they must guard
their life meanwhile upon earth with so great humility, by how much
the more what they have vowed is heavenly. Forsooth it is written,
"How great soever thou art, by so much humble thyself in all things."
[2023] Therefore it is our part to say something of their greatness,
it is their part to have thought of great humility. Therefore, except
certain, those holy fathers and mothers who were married, than whom
these although they be not married are not better, for this reason,
that, if they were married, they would not be equal, let them not
doubt that they surpass all the rest of this time, either married, or
after trial made of marriage, exercising continence; not so far as
Anna surpasses Susanna; but so far as Mary surpasses both. I am
speaking of what pertains unto the holy chastity itself of the flesh;
for who knows not, what other deserts Mary hath? Therefore let them
add to this so high purpose conduct suitable, that they may have an
assured security of the surpassing reward; knowing of a truth, that,
unto themselves and unto all the faithful, beloved and chosen members
of Christ, coming many from the East, and from the West, although
shining with light of glory that differeth one from another, according
to their deserts, there is this great gift bestowed in common, to sit
down in the kingdom of God with Abraham, and Isaac, and Jacob, [2024]
who not for the sake of this world, but for the sake of Christ, were
husbands, for the sake of Christ were fathers.
Footnotes
[2023] Ecclus. iii. 18
[2024] Matt. viii. 11
.
Of Holy Virginity.
[De Virginitate.]
Translated by Rev. C. I. Cornish, M.A., of Exeter College, Oxford
Retr. ii. 23. "After I had written `on the Good of Marriage,' it was
expected that I should write on Holy Virginity; and I did not delay to
do so: and that it is God's gift, and how great a gift, and with what
humility to be guarded, so far as I was able I set forth in one
volume. This book begins," &c.
1. We lately put forth a book "of the Good of Marriage," in which also
we admonished and admonish the virgins of Christ, not, on account of
that greater gift which they have received, to despise, in comparison
of themselves, the fathers and mothers of the People of God; and not
to think those men, [2025] (whom the Apostle sets forth as the olive,
that the engrafted wild olive be not proud,) who did service to Christ
about to come hereafter, even by the begetting of sons, on this
account of less desert, because by divine right continence is
preferred to wedded life, and pious virginity to marriage. Forsooth in
them were being prepared and brought forth future things, which now we
see fulfilled in a marvellous and effectual manner, whose married life
also was prophetic: whence, not after the wonted custom of human
wishes and joys, but by the very deep counsel of God, in certain of
them fruitfulness obtained to be honored, in certain also barrenness
to be made fruitful. But at this time, towards them unto whom it is
said, "if they contain not, let them be married," [2026] we must use
not consolation, but exhortation. But them, unto whom it is said,
"Whoso can receive, let him receive," [2027] we must exhort, that they
be not alarmed; and alarm that they be not lifted up. Wherefore
virginity is not only to be set forth, that it may be loved, but also
to be admonished, that it be not puffed up.
Footnotes
[2025] Rom. xi. 17, 18
[2026] 1 Cor. vii. 9
[2027] Matt. xix. 12
2. This we have undertaken in our present discourse: may Christ help
us, the Son of a virgin, and the Spouse of virgins, born after the
flesh of a virgin womb, and wedded after the Spirit in virgin
marriage. Whereas, therefore, the whole Church itself is a virgin
espoused unto one Husband Christ, [2028] as the Apostle saith, of how
great honor are its members worthy, who guard this even in the flesh
itself, which the whole Church guards in the faith? which imitates the
mother of her husband, and her Lord. For the Church also is both a
mother and a virgin. For whose virgin purity consult we for, if she is
not a virgin? or whose children address we, if she is not a mother?
Mary bare the Head of This Body after the flesh, the Church bears the
members of that Body after the Spirit. In both virginity hinders not
fruitfulness: in both fruitfulness takes not away virginity.
Wherefore, whereas the whole Church is holy both in body and spirit,
and yet the whole is not virgin in body but in spirit; how much more
holy is it in these members, wherein it is virgin both in body and
spirit?
Footnotes
[2028] 2 Cor. xi. 2
3. It is written in the Gospel, of the mother and brethren of Christ,
that is, His kindred after the flesh, that, when word had been brought
to Him, and they were standing without, because they could not come to
Him by reason of the crowd, He made answer, "Who is My mother? or who
are My brethren? and stretching forth His Hand over His disciples, He
saith, These are My brethren: and whosoever shall have done the will
of My Father, that man is to Me brother, and mother, and sister."
[2029] What else teaching us, than to prefer to kindred after the
flesh, our descent after the Spirit: and that men are not blessed for
this reason, that they are united by nearness of flesh unto just and
holy men, but that, by obeying and following, they cleave unto their
doctrine and conduct. Therefore Mary is more blessed in receiving the
faith of Christ, than in conceiving the flesh of Christ. For to a
certain one who said, "Blessed is the womb, which bare Thee," [2030]
He Himself made answer, "Yea, rather, blessed are they who hear the
Word of God, and keep it." Lastly, to His brethren, that is, His
kindred after the flesh, who believed not in Him, what profit was
there in that being of kin? Thus also her nearness as a Mother would
have been of no profit to Mary, had she not borne Christ in her heart
after a more blessed manner than in her flesh.
Footnotes
[2029] Matt. xii. 46-50
[2030] Luke xi. 27, 28
4. Her virginity also itself was on this account more pleasing and
accepted, in that it was not that Christ being conceived in her,
rescued it beforehand from a husband who would violate it, Himself to
preserve it; but, before He was conceived, chose it, already dedicated
to God, as that from which to be born. This is shown by the words
which Mary spake in answer to the Angel announcing to her her
conception; "How," saith she, "shall this be, seeing I know not a
man?" [2031] Which assuredly she would not say, unless she had before
vowed herself unto God as a virgin. But, because the habits of the
Israelites as yet refused this, she was espoused to a just man, who
would not take from her by violence, but rather guard against violent
persons, what she had already vowed. Although, even if she had said
this only, "How shall this take place?" and had not added, "seeing I
know not a man," certainly she would not have asked, how, being a
female, she should give birth to her promised Son, if she had married
with purpose of sexual intercourse. She might have been bidden also to
continue a virgin, that in her by fitting miracle the Son of God
should receive the form of a servant, but, being to be a pattern to
holy virgins, lest it should be thought that she alone needed to be a
virgin, who had obtained to conceive a child even without sexual
intercourse, she dedicated her virginity to God, when as yet she knew
not what she should conceive, in order that the imitation of a
heavenly life in an earthly and mortal body should take place of vow,
not of command; through love of choosing, not through necessity of
doing service. Thus Christ by being born of a virgin, who, before she
knew Who was to be born of her, had determined to continue a virgin,
chose rather to approve, than to command, holy virginity. And thus,
even in the female herself, in whom He took the form of a servant, He
willed that virginity should be free.
Footnotes
[2031] Luke i. 34
5. There is, therefore, no reason why the virgins of God be sad,
because themselves also cannot, keeping their virginity, be mothers of
the flesh. For Him alone could virginity give birth to with fitting
propriety, Who in His Birth could have no peer. However, That Birth of
the Holy Virgin is the ornament of all holy virgins; and themselves
together with Mary are mothers of Christ, if they do the will of His
Father. For Mary also is on this account the Mother of Christ in a way
more full of praise and blessing, according to His sentence mentioned
above. "Whosoever doeth the will of my Father Who is in heaven, that
one is to Me brother, and sister, and mother." All these degrees of
nearness of kin to Himself, He shows forth in a spiritual manner, in
the People whom He hath redeemed: as brothers and sisters He hath holy
men and holy women, forasmuch as they all are co-heirs in the heavenly
inheritance. His mother is the whole Church, because she herself
assuredly gives birth to His members, that is, His faithful ones. Also
His mother is every pious soul, doing the will of His Father with most
fruitful charity, in them of whom it travaileth, until Himself [2032]
be formed in them. Mary, therefore, doing the will of God, after the
flesh, is only the mother of Christ, but after the Spirit she is both
His sister and mother.
Footnotes
[2032] Gal. iv. 19
6. And on this account, that one female, not only in the Spirit, but
also in the flesh, is both a mother and a virgin. And a mother indeed
in the Spirit, not of our Head, Which is the Saviour Himself, of Whom
rather she was born after the Spirit: forasmuch as all, who have
believed in Him, among whom is herself also, are rightly called
"children of the Bridegroom:" [2033] but clearly the mother of His
members, which are we: in that she wrought together by charity, that
faithful ones should be born in the Church, who are members of That
Head: but in the flesh, the mother of the Head Himself. For it behoved
that our Head, on account of a notable miracle, should be born after
the flesh of a virgin, that He might thereby signify that His members
would be born after the Spirit, of the Church a virgin: therefore Mary
alone both in Spirit and in flesh is a mother and a virgin: both the
mother of Christ, and a virgin of Christ; but the Church, in the
Saints who shall possess the kingdom of God, in the Spirit indeed is
altogether the mother of Christ, altogether a virgin of Christ: but in
the flesh not altogether, but in certain a virgin of Christ, in
certain a mother, but not of Christ. Forsooth both faithful women who
are married, and virgins dedicated to God, by holy manners, and
charity out of a pure heart, [2034] and good conscience, and faith
unfeigned, because they do the will of the Father, are after a
spiritual sense mothers of Christ. But they who in married life give
birth to (children) after the flesh, give birth not to Christ, but to
Adam, and therefore run, that their offspring having been dyed [2035]
in His Sacraments, may become members of Christ, forasmuch as they
know what they have given birth to.
Footnotes
[2033] Matt. ix. 15. [See R.V.]
[2034] 1 Tim. i. 5
[2035] Imbuti
7. I have said this, lest haply married fruitfulness dare to vie with
virgin chastity, and to set forth Mary herself, and to say unto the
virgins of God, She had in her flesh two things worthy of honor,
virginity and fruitfulness; inasmuch as she both continued a virgin,
and bore: this happiness, since we could not both have the whole, we
have divided, that ye be virgins, we be mothers: for what is wanting
to you in children, let your virginity, that hath been preserved, be a
consolation: for us, let the gain of children make up for our lost
virginity. This speech of faithful women married, unto holy virgins,
would any how be to be endured, if they gave birth to Christians in
the flesh; that in this alone, save virginity, the fruitfulness of
Mary in the flesh should be more excellent, that she gave birth to the
Head Himself of these members, but they to the members of That Head:
but now, although by this speech there vie such as on this one account
wed and have intercourse with husbands, that they may have sons, and
have no other thought of their sons, than to gain them for Christ, and
do this so soon as they can: yet are not Christians born of their
flesh, but made so afterwards: the Church giving them birth, through
this, that in a spiritual manner she is the mother of the members of
Christ, of Whom also after a spiritual manner she is the virgin. And
unto this holy birth mothers also who have not borne in the flesh
Christians, are workers together, that they may become what they know
that they could not give birth to in the flesh: yet are they workers
together through this, wherein themselves also are virgins and mothers
[2036] of Christ, that is to say, in "faith which worketh through
love." [2037]
Footnotes
[2036] It has been proposed to omit "que," making the sense, "wherein
the virgins themselves also are mothers of Christ," but the sense is
good as it stands.
[2037] Gal. v. 6
8. Therefore no fruitfulness of the flesh can be compared to holy
virginity even of the flesh. For neither is itself also honored
because it is virginity, but because it hath been dedicated to God,
and, although it be kept in the flesh, yet is it kept by religion and
devotion of the Spirit. And by this means even virginity of body is
spiritual, which continence of piety vows and keeps. For, even as no
one makes an immodest use of the body, unless the sin have been before
conceived in the spirit, so no one keeps modesty in the body, unless
chastity have been before implanted in the spirit. But, further, if
modesty of married life, although it be guarded in the flesh, is yet
attributed to the soul, not to the flesh, under the rule and guidance
of which, the flesh itself hath no intercourse with any beside its own
proper estate of marriage; how much more, and with how much greater
honor, are we to reckon among the goods of the soul that continence,
whereby the virgin purity of the flesh is vowed, consecrated, and
kept, for the Creator Himself of the soul and flesh.
9. Wherefore neither are we to believe that their fruitfulness of the
flesh, who at this time seek in marriage nothing else save children,
to make over unto Christ, can be set against the loss of virginity.
Forsooth, in former times, unto Christ about to come after the flesh,
the race itself of the flesh was needful, in a certain large and
prophetic nation: but now, when from out every race of men, and from
out all nations, members of Christ may be gathered unto the People of
God, and City of the kingdom of heaven, whoso can receive sacred
virginity, let him receive it; and let her only, who contains not, be
married. [2038] For what, if any rich woman were to expend much money
on this good work, and to buy, from out different nations, slaves to
make Christians, will she not provide for the giving birth to members
of Christ in a manner more rich, and more numerous, than by any, how
great soever, fruitfulness of the womb? And yet she will not therefore
dare to compare her money to the offering [2039] of holy virginity.
But if for the sake of making such as shall be born Christians,
fruitfulness of the flesh shall with just reason be set against the
loss of chastity, this matter will be more fruitful, if virginity be
lost at a great price of money, whereby many more children may be
purchased to be made Christians, than could be born from the womb,
however fruitful, of a single person. But, if it be extreme folly to
say this, let the faithful women that are married possess their own
good, of which we have treated, so far as seemed fit, in another
volume; and let them more highly honor, even as they are most rightly
used to do, in the sacred virgins, their better good, of which we are
treating in our present discourse.
Footnotes
[2038] Matt. xix. 12; 1 Cor. vii. 9
[2039] Muneri
10. For not even herein ought such as are married to compare
themselves with the deserts of the continent, in that of them virgins
are born: for this is not a good of marriage, but of nature: which was
so ordered of God, as that of every sexual intercourse whatever of the
two sexes of human kind, whether in due order and honest, or base and
unlawful, there is born no female save a virgin, yet is none born a
sacred virgin: so it is brought to pass that a virgin is born even of
fornication, but a sacred virgin not even of marriage.
11. Nor do we ourselves set forth this in virgins, that they are
virgins; but that they are virgins dedicated unto God by pious
continence. For it is not at a venture that I may say, a married woman
seems to me happier than a virgin about to be married: for the one
hath what the other as yet desires, especially if she be not yet even
the betrothed of any one. The one studies to please one, unto whom she
hath been given; the other many, in doubt unto whom she is to be
given: by this one thing she guards modesty of thought from the crowd,
that she is seeking, not an adulterer, but a husband, in the crowd.
Therefore that virgin is with good reason set before a married woman,
who neither sets herself forth for the multitude to love, whereas she
seeks from out the multitude the love of one; nor, having now found
him, orders herself [2040] for one, taking thought of the things of
the world, "how to please her husband;" [2041] but hath so loved "Him
of fair beauty above the sons of men," [2042] as that, because she
could not, even as Mary, conceive Him in her flesh, she hath kept her
flesh also virgin for Him conceived in her heart. This kind of virgins
no fruitfulness of the body hath given birth to: this is no progeny of
flesh and blood. If of these the mother be sought for, it is the
Church. None bears sacred virgins save a sacred virgin, she who hath
been espoused to be presented chaste unto one Husband, Christ. [2043]
Of her, not altogether in body, but altogether in spirit virgin, are
born holy virgins both in body and in spirit.
Footnotes
[2040] Componit
[2041] 1 Cor. vii. 34
[2042] Ps. xlv. 2
[2043] 2 Cor. xi. 2
12. Let marriages possess their own good, not that they beget sons,
but that honestly, that lawfully, that modestly, that in a spirit of
fellowship they beget them, and educate them, after they have been
begotten, with cooperation, with wholesome teaching, and earnest
purpose: in that they keep the faith of the couch one with another; in
that they violate not the sacrament of wedlock. All these, however,
are offices of human duty: but virginal chastity and freedom through
pious continence from all sexual intercourse is the portion of Angels,
and a practice, [2044] in corruptible flesh, of perpetual
incorruption. To this let all fruitfulness of the flesh yield, all
chastity of married life; the one is not in (man's) power, the other
is not in eternity; free choice hath not fruitfulness of the flesh,
heaven hath not chastity of married life. Assuredly they will have
something great beyond others in that common immortality, who have
something already not of the flesh in the flesh.
Footnotes
[2044] Meditatio
13. Whence they are marvellously void of wisdom, who think that the
good of this continence is not necessary for the sake of the kingdom
of heaven, but for the sake of the present world: in that, forsooth,
married persons are strained different ways by earthly cares more and
more straitened, from which trouble virgins and continent persons are
free: as though on this account only it were better not to be married,
that the straits of this present time may be escaped, not that it is
of any profit unto a future life. And, that they may not seem to have
put forth this vain opinion from out the vanity of their own heart,
they take the Apostle to witness, where he saith, "But concerning
virgins I have not command of the Lord, but I give counsel, as having
obtained mercy from God to be faithful. Therefore I think that this is
good on account of the present necessity, because it is good for a man
so to be." [2045] Lo, say they, where the Apostle shows "that this is
good on account of the present necessity," not on account of the
future eternity. As though the Apostle would have regard for the
present necessity, otherwise than as providing and consulting for the
future; whereas all his dealing [2046] calls not save unto life
eternal.
Footnotes
[2045] 1 Cor. vii. 25, 26
[2046] Dispensatio
14. It is, therefore, the present necessity that we are to avoid, but
yet such as is a hindrance to somewhat of the good things to come; by
which necessity the married life is forced to have thought of the
things of the world, how to please, the husband the wife or the wife
the husband. Not that these separate from the kingdom of God, as there
are sins, which are restrained by command, not by counsel, on this
account, because it is matter of condemnation not to obey the Lord
when He commands: but that, which, within the kingdom of God itself,
might be more largely possessed, if there were larger thoughts how
they were to please God, will assuredly be less, when as this very
thing is less thought of by necessity of marriage. Therefore he says,
"Concerning virgins I have not command of the Lord." [2047] For
whosoever obeys not a command, is guilty and liable for punishment.
Wherefore, because it is not sin to marry a wife or to be married,
(but if it were a sin, it would be forbidden by a "Command,") on this
account there is no "Command" of the Lord concerning virgins. But
since, after we have shunned or had forgiveness of sins, we must
approach eternal life, wherein is a certain or more excellent glory,
to be assigned not unto all who shall live for ever, but unto certain
there; in order to obtain which it is not enough to have been set free
from sins, unless there be vowed unto Him, Who setteth us free,
something, which it is no matter of fault not to have vowed, but
matter of praise to have vowed and performed; he saith, "I give
counsel, as having obtained mercy from God that I should be faithful."
For neither ought I to grudge faithful counsel, who not by my own
merits, but by the mercy of God, am faithful. "I think therefore that
this is good, by reason of the present necessity." [2048] This, saith
he, on which I have not command of the Lord, but give counsel, that is
concerning virgins, I think to be good by reason of the present
necessity. For I know what the necessity of the present time, unto
which marriages serve, compels, that the things of God be less thought
of than is enough for the obtaining that glory, which shall not be of
all, although they abide in eternal life and salvation: "For star
differeth from star in brightness; so also the Resurrection of the
dead. [2049] It is," therefore, "good for a man so to be."
Footnotes
[2047] 1 Cor. vii. 25
[2048] 1 Cor. vii. 26
[2049] 1 Cor. xv. 41, 42
15. After that the same Apostle adds, and says, "Thou art bound to a
wife, seek not loosening: thou art loosed from a wife, seek not a
wife." [2050] Of these two, that, which be set first, pertains unto
command, against which it is not lawful to do. For it is not lawful to
put away a wife, save because of fornication, [2051] as the Lord
Himself saith in the Gospel. But that, which he added, "Thou art
loosed from a wife, seek not a wife," is a sentence of counsel, not of
command; therefore it is lawful to do, but it is better not to do.
Lastly, he added straightway, "Both if thou shalt have taken a wife,
thou hast not sinned; and, if a virgin shall have been married, she
sinneth not." [2052] But, after that former saying of his, "Thou art
bound to a wife, seek not loosening," he added not, did he, "And if
thou shalt have loosed, thou hast not sinned?" For he had already said
above, "But to these, who are in marriage, I command, not I, but the
Lord, that the wife depart not from her husband: but, if she shall
have departed, that she remain unmarried, or be reconciled unto her
own husband;" for it may come to pass that she depart, not through any
fault of her own, but of her husband. Then he saith, "And let not the
man put away his wife," which, nevertheless, he set down of command of
the Lord: nor did he then add, And, if he shall have put her away, he
sinneth not. For this is a command, not to obey which is sin: not a
counsel, which if you shall be unwilling to use, you will obtain less
good, not do any ill. On this account, after he had said, "Thou art
loosed from a wife, seek not a wife;" because he was not giving
command, in order that there be not evil done, but was giving counsel,
in order that there be done what is better: straightway he added,
"Both, if thou shall have taken a wife, thou hast not sinned; and, if
a virgin shall have been married, she sinneth not."
Footnotes
[2050] 1 Cor. vii. 27
[2051] Matt. xix. 9
[2052] 1 Cor. vii. 10, 11
16. Yet he added, "But such shall have tribulation of the flesh, but I
spare you:" [2053] in this manner exhorting unto virginity, and
continual continence, so as some little to alarm also from marriage,
with all modesty, not as from a matter evil and unlawful, but as from
one burdensome and troublesome. For it is one thing to incur dishonor
of the flesh, and another to have tribulation of the flesh: the one is
matter of crime to do, the other of labor to suffer, which for the
most part men refuse not even for the most honorable duties. But for
the having of marriage, now at this time, wherein there is no service
done unto Christ about to come through descent of flesh by the
begetting of the family itself, to take upon one to bear that
tribulation of the flesh, which the Apostle foretells to such as shall
be married, would be extremely foolish, did not incontinent persons
fear, lest, through the temptation of Satan, they should fall into
damnable sins. But whereas he says that he spares them, who he saith
will have tribulation of the flesh, there suggests itself to me in the
mean while no sounder interpretation, than that he was unwilling to
open, and unfold in words, this self-same tribulation of the flesh
which he fore-announced to those who choose marriage, in suspicions of
jealousy of married life, in the begetting and nurture of children, in
fears and sorrows of childlessness. For how very few, after they have
bound themselves with the bonds of marriage, are not drawn and driven
to and fro by these feelings? And this we ought not to exaggerate,
lest we spare not the very persons, who the Apostle thought were to be
spared.
Footnotes
[2053] 1 Cor. vii. 28
17. Only by this, which I have briefly set down, the reader ought to
be set on his guard against those, who, in this that is written, "but
such shall have tribulation of the flesh but I spare you," falsely
charge marriage, as indirectly condemned by this sentence; as though
he were unwilling to utter the condemnation itself, when he saith,
"But I spare you;" so that, forsooth, when he spares them, he spared
not his own soul, as saying falsely, "And, if thou shalt have taken a
wife, thou hast not sinned; and if a virgin shall have been married,
she sinneth not." And this, whoso believe or would have believed
concerning holy Scripture, they, as it were prepare for themselves a
way for liberty of lying, or for defense of their own perverse
opinion, in whatever case they hold other sentiments than what sound
doctrine demands. For if there shall be alleged any plain statement
from the divine books, whereby to refute their errors, this they have
at hand as a shield, whereby defending themselves as it were against
the truth, they lay themselves bare to be wounded by the devil: to say
that the author of the book did not speak the truth in this instance,
at one time in order to spare the weak, at another in order to alarm
despisers: just as a case shall come to hand, wherein to defend their
own perverse opinion: and thus, whilst they had rather defend than
amend their own opinions, they essay to break the authority of holy
Scripture, whereby alone all proud and hard necks are broken.
18. Wherefore I admonish both men and women who follow after perpetual
continence and holy virginity, that they so set their own good before
marriage, as that they judge not marriage an evil: and that they
understand that it was in no way of deceit, but of plain truth that it
was said by the Apostle, "Whoso gives in marriage does well; and whoso
gives not in marriage, does better; and, if thou shalt have taken a
wife, thou hast not sinned; and, if a virgin shall have been married,
she sinneth not;" [2054] and a little after, "But she wilt be more
blessed, if she shall have continued so, according to my judgment."
And, that the judgment should not be thought human, he adds, "But I
think I also have the Spirit of God." This is the doctrine of the
Lord, this of the Apostles, this true, this sound, so to choose
greater gifts, as that the lesser be not condemned. The truth of God,
in the Scripture of God, is better than virginity of man in the mind
or flesh of any. Let what is chaste be so loved, as that what is true
be not denied. For what evil thought may they not have even concerning
their own flesh, who believe that the tongue of the Apostle, in that
very place, wherein he was commending virginity of body, was not
virgin from corruption of lying. In the first place, therefore, and
chiefly, let such as choose the good of virginity, hold most firmly
that the holy Scriptures have in nothing spoken lies; and, thus, that
that also is true which is said, "And if thou shall have taken a wife,
thou hast not sinned; and, if a virgin shall have been married, she
sinneth not." And let them not think that the so great good of virgin
chastity is made less, if marriage shall not be an evil. Yea rather,
let her hence feel confident, rather, that there is prepared for her a
palm of greater glory, who feared not to be condemned, in case she
were married, but desired to receive a more honorable crown, in that
she was not married. Whoso therefore shall be willing to abide without
marriage, let them not flee from marriage as a pitfall of sin; but let
them surmount it as a hill of the lesser good, in order that they may
rest in the mountain of the greater, continence. It is on this
condition, forsooth, that this hill is dwelt on; that one leave it not
when he will. For, "a woman is bound, so long as her husband liveth."
[2055] However unto widowed continence one ascends from it as from a
step: but for the sake of virgin continence, one must either turn
aside from it by not consenting to suitors, or overleap it by
anticipating suitors.
Footnotes
[2054] 1 Cor. vii. 38, 28, 40
[2055] 1 Cor. vii. 39
19. But lest any should think that of two works, the good and the
better, the rewards will be equal, on this account it was necessary to
treat against those, who have so interpreted that saying of the
Apostle, "But I think that this is good by reason of the present
necessity," [2056] as to say that virginity is of use not in order to
the kingdom of heaven, but in order to this present time: as though in
that eternal life, they, who had chosen this better part, would have
nothing more than the rest of men. And in this discussion when we came
to that saying of the same Apostle, "But such shall have tribulation
of the flesh, but I spare you;" [2057] we fell in with other
disputants, who so far from making marriage equal to perpetual
virginity, altogether condemned it. For whereas both are errors,
either to equal marriage to holy virginity, or to condemn it: by
fleeing from one another to excess, these two errors come into open
collision, in that they have been unwilling to hold the mean of truth:
whereby, both by sure reason and authority of holy Scriptures, we both
discover that marriage is not a sin, and yet equal it not to the good
either of virginal or even of widowed chastity. Some forsooth by
aiming at virginity, have thought marriage hateful even as adultery:
but others, by defending marriage, would have the excellence of
perpetual continence to deserve nothing more than married chastity; as
though either the good of Susanna be the lowering of Mary: or the
greater good of Mary ought to be the condemnation of Susanna.
Footnotes
[2056] 1 Cor. vii. 26
[2057] 1 Cor. vii. 28
20. Far be it, therefore, that the Apostle so said, unto such as are
married or are about to marry, "But I spare you," as if he were
unwilling to say what punishment is due to the married in another
life. Far be it that she, whom Daniel set free from temporal judgment,
be cast by Paul into hell! Far be it that her husband's bed be unto
her punishment before the judgment seat of Christ, keeping faith to
which she chose, under false charge of adultery, to meet either
danger, or death! To what effect that speech, "It is better for me to
fall into your hands, than to sin in the sight of God:" [2058] if God
had been about, not to set her free because she kept married chastity,
but to condemn her because she had married? And now so often as
married chastity is by truth of holy Scripture justified against such
as bring calumnies and charges against marriage, so often is Susanna
by the Holy Spirit defended against false witnesses, so often is she
set free from a false charge, and with much greater ado. For then
against one married woman, now against all; then of hidden and untrue
adultery, now of true and open marriage, an accusation is laid. Then
one woman, upon what the unjust elders said, now all husbands and
wives, upon what the Apostle would not say, are accused. It was,
forsooth, your condemnation, say they, that he was silent on, when he
said, "But I spare you." Who (saith) this? Surely he, who had said
above; "And, if thou shalt have taken a wife, thou hast not sinned;
and, if a virgin shall have been married, she sinneth not." [2059]
Why, therefore, wherein he hath been silent through modesty, suspect
ye a charge against marriage; and wherein he hath spoken openly,
recognize ye not a defense of marriage? What, doth he condemn by his
silence them whom he acquitted by his words? Is it not now a milder
charge, to charge Susanna, not with marriage, but with adultery
itself, than to charge the doctrine of the Apostle with falsehood?
What in so great peril could we do, were it not as sure and plain that
chaste marriage ought not to be condemned, as it is sure and plain
that holy Scripture cannot lie?
Footnotes
[2058] Hist. of Sus. 23
[2059] 1 Cor. vii. 28
21. Here some one will say, What has this to do with holy virginity,
or perpetual continence, the setting forth of which was undertaken in
this discourse? To whom I make answer in the first place, what I
mentioned above, that the glory of that greater good is greater from
the fact that, in order to obtain it, the good of married life is
surmounted, not the sin of marriage shunned. Otherwise it would be
enough for perpetual continence, not to be specially praised, but only
not to be blamed: if it were maintained on this account, because it
was a crime to wed. In the next place, because it is not by human
judgment, but by authority of Divine Scripture, that men must be
exhorted unto so excellent a gift, we must plead not in a common-place
manner, or merely by the way, that divine Scripture itself seem not to
any one in any matter to have lied. For they discourage rather than
exhort holy virgins, who compel them to continue so by passing
sentence on marriage. For whence can they feel sure that that is true,
which is written, "And he, who gives her not in marriage, does
better:" [2060] if they think that false, which yet is written close
above, "Both he, who gives his virgin, does well?" But, if they shall
without all doubt have believed Scripture speaking of the good of
marriage, confirmed by the same most true authority of the divine
oracle, they will hasten beyond unto their own better part with
glowing and confident eagerness. Wherefore we have already spoken
enough for the business which we have taken in hand, and, so far as we
could, have shown, that neither that saying of the Apostle, "But I
think that this is good by reason of the present necessity," [2061] is
so to be understood, as though in this life holy virgins are better
than faithful women married, but are equal in the kingdom of heaven,
and in a future life: nor that other, where he saith of such as wed,
"But such shall have tribulation of the flesh, but I spare you;"
[2062] is to be so understood, as though he chose rather to be silent
on, than to speak of, the sin and condemnation of marriage. Forsooth
two errors, contrary the one to the other, have, through not
understanding them, taken hold of each one of these two sentences. For
that concerning the present necessity they interpret in their own
favor, who contend to equal such as wed to such as wed not: but this,
where it is said, "But I spare you," they who presume to condemn such
as wed. But we, according to the faith and sound doctrine of holy
Scriptures, both say that marriage is no sin, and yet set its good not
only below virginal, but also below widowed continence; and say that
the present necessity of married persons is an hindrance to their
desert, not indeed unto life eternal, but unto an excellent glory and
honor, which is reserved for perpetual continence: and that at this
time marriage is not expedient save for such as contain not; and that
on the tribulation of the flesh, which cometh from the affection of
the flesh, without which marriages of incontinent persons cannot be,
the Apostle neither wished to be silent, as forewarning what was true,
nor to unfold more fully, as sparing man's weakness.
Footnotes
[2060] 1 Cor. vii. 38
[2061] 1 Cor. vii. 26
[2062] 1 Cor. vii. 28
22. And now by plainest witnesses of divine Scriptures, such as
according to the small measure of our memory we shall be able to
remember, let it more clearly appear, that, not on account of the
present life of this world, but on account of that future life which
is promised in the kingdom of heaven, we are to choose perpetual
continence. But who but must observe this in that which the same
Apostle says a little after, "Whoso is without a wife has thought of
the things of the Lord, how to please the Lord: but whoso is joined in
marriage has thought of the things of the world, how to please his
wife. And a woman unmarried and a virgin is divided; [2063] she that
is unmarried is careful about the things of the Lord, to be holy both
in body and spirit: but she that is married is careful about the
things of the world, how to please her husband." [2064] Certainly he
saith not, hath thought of the things of a state without care in this
world, to pass her time without weightier troubles; nor doth he say
that a woman unmarried and a virgin is divided, that is,
distinguished, and separated from her who is married, for this end,
that the unmarried woman be without care in this life, in order to
avoid temporal troubles, which the married woman is not free from:
but, "She hath thought," saith he, "of the things of the Lord, how to
please the Lord; and is careful about the things of the Lord, to be
holy both in body and spirit." Unless to such a degree, perchance,
each be foolishly contentious, as to essay to assert, that it is not
on account of the kingdom of heaven, but on account of this present
world, that we wish to "please the Lord," or that it is on account of
this present life, not on account of life eternal, that they are "holy
both in body and spirit." To believe this, what else is it, than to be
more miserable than all men? For so the Apostle saith, "If in this
life only we are hoping in Christ, we are more miserable than all
men." [2065] What? is he who breaks his bread to the hungry, if he do
it only on account of this life, a fool; and shall he be prudent, who
chastens his own body even unto continence, whereby he hath no
intercourse even in marriage, if it shall profit him nought in the
kingdom of heaven?
Footnotes
[2063] cf. de Bon. Conj. 10.
[2064] 1 Cor. vii. 32, 33, 34
[2065] 1 Cor. xv. 19
23. Lastly, let us hear the Lord Himself delivering most plain
judgment on this matter. For, upon His speaking after a divine and
fearful manner concerning husband and wife not separating, save on
account of fornication, His disciples said to Him, "If the case be
such with a wife, it is not good to marry." [2066] To whom He saith,
"Not all receive this saying. For there are eunuchs who were so born:
but there are others who were made by men: and there are eunuchs, who
made themselves eunuchs for the sake of the kingdom of heaven: whoso
can receive, let him receive." What could be said more true, what more
clear? Christ saith, the Truth saith, the Power and Wisdom of God
saith, that they, who of pious purpose have contained from marrying a
wife, make themselves eunuchs for the sake of the kingdom of heaven:
and against this, human vanity with impious rashness contends, that
they, who do so, shun only the present necessity of the troubles of
married life, but in the kingdom of heaven have no more than others.
Footnotes
[2066] Matt. xix. 10, 11, 12
24. But concerning what eunuchs speaketh God by the prophet Isaiah,
unto whom He saith that He will give in His house and in His wall a
place by name, much better than of sons and daughters, [2067] save
concerning these, who make themselves eunuchs for the sake of the
kingdom of heaven? For for these, whose bodily organ is without
strength, so that they cannot beget, (such as are the eunuchs of rich
men and of kings,) it is surely enough, when they become Christians,
and keep the commands of God, yet have this purpose, that, if they
could, they would have wives, to be made equal to the rest of the
faithful in the house of God, who are married, who bring up in the
fear of God a family which they have lawfully and chastely gotten,
teaching their sons to set their hope on God; but not to receive a
better place than of sons and daughters. For it is not of virtue of
the soul, but of necessity of the flesh, that they marry not wives.
Let who will contend that the Prophet foretold this of those eunuchs
who have suffered mutilation of body; that even also helps the cause
which we have undertaken. For God hath not preferred these eunuchs to
such as have no place in His house, but assuredly to those who keep
the desert of married life in begetting sons. For, when He saith, "I
will give unto them a place much better;" He shows that one is also
given unto the married, but much inferior. Therefore, to allow that in
the house of God there will be the eunuchs after the flesh spoken of
above, who were not in the People of Israel: because we see that these
also themselves, whereas they become not Jews, yet become Christians:
and that the Prophet spake not of them, who through purpose of
continence seeking not marriage, make themselves eunuchs for the sake
of the kingdom of heaven: is any one so madly opposed to the truth as
to believe that eunuchs made so in the flesh have a better place than
married persons in the house of God, and to contend that persons being
of pious purpose continent, chastening the body even unto contempt of
marriage, making themselves eunuchs, not in the body, but in the very
root of concupiscence, practising an heavenly and angelic life in an
earthly mortal state, are on a level with the deserts of the married;
and, being a Christian, to gainsay Christ when He praises those who
have made themselves eunuchs, not for the sake of this world, but for
the sake of the kingdom of heaven, affirming that this is of use for
the present life, not for a future? What else remains for these, save
to assert that the kingdom of heaven itself pertains unto this
temporal life, wherein we now are? For why should not blind
presumption advance even to this madness? And what more full of
phrensy than this assertion? For, although at times the Church, even
that which is at this time, is called the kingdom of heaven; certainly
it is so called for this end, because it is being gathered together
for a future and eternal life. Although, therefore, it have the
promise of the present, and of a future life, yet in all its good
works it looks not to "the things that are seen, but to what are not
seen. For what are seen are temporal; but what are not seen, are
eternal." [2068]
Footnotes
[2067] Is. lvi. 4, 5. [See R.V.]
[2068] 2 Cor. iv. 18; 1 Tim. iv. 8
25. Nor indeed hath the Holy Spirit failed to speak what should be of
open and unshaken avail against these men, most shamelessly and madly
obstinate, and should repel their assault, as of wild beasts, from His
sheep-fold, by defences that may not be stormed. For, after He had
said concerning eunuchs, "I will give unto them in My house and in My
wall a named place, much better than of sons and daughters;" [2069]
lest any too carnal should think that there was any thing temporal to
be hoped for in these words, straightway He added, "An eternal name I
will give unto them, nor shall it ever fail:" as though He should say,
Why dost thou draw back, impious blindness? Why dost thou draw back?
Why dost thou pour the clouds of thy perverseness over the clear (sky)
of truth? Why in so great light of Scriptures dost thou seek after
darkness from out which to lay snares? Why dost thou promise temporal
advantage only to holy persons exercising continence? "An eternal name
I will give unto them:" why, where persons keep from all sexual
intercourse, and also in the very fact that they abstain from these,
have thought of the things of the Lord, how to please the Lord, do you
essay to refer them unto earthly advantage? "An eternal name I will
give unto them." Why contend you that the kingdom of heaven, for the
sake of which holy eunuchs have made themselves eunuchs, is to be
understood in this life only? "An eternal name I will give unto them."
And if haply in this place you endeavor to take the word itself
eternal in the sense of lasting for a long time, I add, I heap up, I
tread in, "nor shall it ever fail." What more seek you? What more say
you? This eternal name, whatever it be, unto the eunuchs of God, which
assuredly signifies a certain peculiar and excellent glory, shall not
be in common with many, although set in the same kingdom, and in the
same house. For on this account also, perhaps, it is called a name,
that it distinguishes those, to whom it is given, from the rest.
Footnotes
[2069] Is. lvi. 4, 5. [See R.V.]
26. What then, say they, is the meaning of that penny, which is given
in payment to all alike when the work of the vineyard is ended?
whether it be to those who have labored from the first hour, or to
those who have labored one hour? [2070] What assuredly doth it
signify, but something, which all shall have in common, such as is
life eternal itself, the kingdom of heaven itself, where shall be all,
whom God hath predestinated, called, justified, glorified? "For it
behoveth that this corruptible put on incorruption, and this mortal
put on immortality." [2071] This is that penny, wages for all. Yet
"star differeth from star in glory; so also the resurrection of the
dead." [2072] These are the different merits of the Saints. For, if by
that penny the heaven were signified, have not all the stars in common
to be in the heaven? And yet, "There is one glory of the sun, another
glory of the moon, another of the stars." If that penny were taken for
health of body, have not all the member