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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.1
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.
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;" 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. 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;" 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," 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
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.
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 divide
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, save because of fornication, but also in that He came by
invitation to a marriage, 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 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.
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." 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 tile 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, 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.
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. And perhaps this may,
not without reason, be called marriage, if it shall be the resolution 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.
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 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." 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." 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.
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; 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. 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. In which matter there appears rather a
rebuke, than an approval, of divorce.
8. "Honorable," therefore, "is marriage in all, and
the bed undefiled." 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," 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," 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 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 in married
chastity, but yet we set before her the good of the widow Anna, and,
much more, of the Virgin Mary. 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.
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, 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.
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;" 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;" 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." 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."
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;" and, "If thou shalt
have taken a wife, thou hast not sinned: and, if a virgin shall have
been married, she sinneth not." Hence surely it is not lawful now
to doubt that marriage is no sin. Therefore the Apostle alloweth not
marriage as matter "of pardon:" 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. 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.
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." 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.
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?" 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."
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.
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:" 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, 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, 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." 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.
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," 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 due 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;" 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.( For they had
them in the work of begetting children, not "in the disease of
desire, as the nations which know not God." 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.
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. 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, cloth 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.
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, 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, 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.
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. 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 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.
19. Therefore as many women as there are now, unto whom it is said,
"if they contain not, let them be married," 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.
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 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.
21. But since out of many souls there shall be hereafter one City of
such as have one soul and one heart 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. And this they have understood more acutely who have
been of opinion, that neither is he to be ordained, who as a catechumen
or as a heathen 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:" 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 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, 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,
and shall have I 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, 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.
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 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, 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.
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 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.
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: 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, 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; 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." But this they have, unto whom it is
said, "Whoso can receive, let him receive." 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."
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.
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." 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."
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, 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.
27. Therefore at that time, when the Law also, following upon the
days of the Patriarchs, 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, that it should be
said, "Whoso can receive, let him receive," 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, 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 chat 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, 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, 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.
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 Zacchaeus with sound health, than that of Goliath
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, 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." 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:" 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.
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." 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." 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 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 dearly
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 ?
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;
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 inter course 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.
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."
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, who not for the sake of this world, but
for the sake of Christ, were husbands, for the sake of Christ were
fathers.
[Translated by the Rev. C. L. Cornish, M.A., of Exeter College,
Oxford.]
Taken from "The Early Church Fathers and Other Works"
originally published by Wm. B. Eerdmans Pub. Co. in English in
Edinburgh, Scotland, beginning in 1867. (LNPF I/III, Schaff). The
digital version is by The Electronic Bible Society, P.O. Box 701356,
Dallas, TX 75370, 214-407-WORD.
Footnotes were not included in the
transcription. Return
(NOTE: The electronic text obtained from The Electronic Bible Society
was not completely corrected. EWTN has corrected all discovered errors.)
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