Text taken from the Christian Classics Ethereal Library.
[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,1
(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,"2
we must use not consolation, but exhortation. But them, unto whom it is said,
"Whoso can receive, let him receive,"3
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.
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,4
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?
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."5
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,"6
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.
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?"7
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.
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 Himself8
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.
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:"9
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,10
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 dyed11
in His Sacraments, may become members of Christ, forasmuch as they know what
they have given birth to.
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 bothhave 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 couldnot give birth to in the
flesh: yet are they workers together through this, wherein themselves also are
virgins and mothers12
of Christ, that is to say, in "faith which worketh through love."13
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 religionand 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.14
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 offering15
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.
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 herself16
for one, taking thought of the things of the world, "how to please her
husband;"17
but hath so loved "Him of fair beautyabove the sons of men,"18
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.19
Of her, not altogether in body, but altogether in spirit virgin, are born holy
virgins both in body and in spirit.
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,20
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.
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."21
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 dealing22
calls not save unto life eternal.
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."23
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 "Commands") 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."24
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.25
It is," therefore, "good for a man so to be."
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."26
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,27
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."28
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."
16. Yet he added, "But such shall have tribulation of the flesh, but I
spare you:"29
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.
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;"30
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."31
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.
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,"32
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;"33
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.
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:"34
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 andcharges against marriage, so often is Susanna by the Holy Spirit
defended against false witnesses, so often is she set free from a falsecharge,
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 notsay, 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."35
Why, therefore, wherein he hath been silent through modesty, suspect yea 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?
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:"36
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,"37
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;"38
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.
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;39
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."40
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."41
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?
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."42
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 kingdomof 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.
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,43
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."44
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;"45
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.
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?46 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."47 This is that penny, wages for all. Yet "star differeth from star in glory; so also the resurrection of the dead."48 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 members, when we are well, health in common; and, should this health continue even unto death, is it not in all alike and equally? And yet, "God hath set the members, each one of them, in the body, as He would;"49 that neither the whole be an eye, nor the whole hearing, nor the whole smelling: and, whatever else there is, it hath its own property, although it have health equally with all. Thus because life eternal itself shall be alike to all, an equal penny was assigned to all; but, because in that life eternal itself the lights of merits shall shine with a distinction, there are "many mansions" in the house of the Father:50 and, by this means, in the penny not unlike, one lives not longer than another; but in the many mansions, one is honored with greater brightness than another.