Fleur de Luce, Huntington Library and Gardens, Pasadena, California, USA (photo (c) Ulrike Boehm; all rights reserved)
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One of the four principal "doctors" (founding fathers) of Catholic doctrine – in addition to his even more famous student, Saint Augustine of Hippo, as well as Saint Jerome and Pope (Saint) Gregory I (Gregory the Great) – the influential bishop of Milan presided over the excommunication hearings of the monk Jovian, who had dared to deviate from accepted teachings by concluding inter alia, that virgins, married women and widows, once baptised, were equal to men. Ambrose's own views on the subject substantially relied on an extremely conservative reading of excerpts from Saint Paul's epistles (as well as a number of bible passages similarly patriarchal in nature), and formed a cornerstone of the approach shaping society until well into the Age of Enlightenment and beyond, strictly denying women any and all access to an influential position in society based on their alleged inherent inferiority and, indeed, dangerousness. Like Saint Jerome, Ambrose exhorted the merits of chastity, virginity, modesty and obedience, which were to be defended even at the price of martyrdom; and in the context of widowhood (which state he, too, declared infinitely preferable to marriage, once viriginity was lost), he even managed to fit the examples of strong biblical women like Judith and Deborah (a wartime judge and leader – the ultimate male bastion well into the 20th century!) into his doctrine.
6. ... The name of virgin is a title of modesty. ...
14. I certainly have not this in common with the heathen, nor in regard to it am I associated with barbarians, nor practise it with other animals, with whom, although we breathe one and the same vital air, and have a common condition of an earthly body, and from whom we differ not in the mode of generation, in this point alone we nevertheless avoid the reproach of likeness, that virginity is aimed at by the heathen, but when consecrated it is violated, it is attacked by barbarians, and is unknown to others.
15. Who will allege to me the virgins of Vesta, and the priests of Pallas? What sort of chastity is that which is not of morals, but of years, which is appointed not for ever, but for a term! Such purity is all the more wanton of which the corruption is put off for a later age. They teach their virgins ought not to persevere, and are unable to do so, who have set a term to virginity. What sort of a religion is that in which modest maidens are bidden to be immodest old women? Nor is she modest who is bound by law, and she immodest who is set free by law. O the mystery! O the morals! where chastity is enforced by law and authority given for lust! And so she is not chaste, who is constrained by fear; nor honourable, who is hired for a price; nor is that modesty which, exposed to the daily importunity of lascivious eyes, is attacked by disgraceful looks. Exemptions are bestowed upon them, prices are offered them, as though to sell one's chastity were not the greatest sign of wantonness. That which is promised for a price is given up for a price; is made over for a price; is considered to have its price. She who is wont to sell her chastity knows not how to redeem it.
16. What shall I say of the Phrygian rites, in which immodesty is the rule, and that too of the weaker sex? What of the orgies of Bacchus, where the mystery of the rites is an incentive to lust? Of what sort can the lives of priests be, then, where the adulteries of the gods are matters of religion. So then they have no sacred virgins.
17. Let us see whether perchance the precepts of philosophers have formed any, for they are wont to claim the teaching of all virtues. A certain Pythagorean virgin is spoken of in story, whom a tyrant was endeavouring to compel to reveal the secret, and lest it should be possible even in her torments for revelation to be extorted from her, she bit off her tongue and spat it in the tyrant's face, that he who would not make an end of questioning might not have aught to question.
18. But that same virgin, so constant in mind, was overcome by lust, though she could not be overcome by torments. And so she who could keep the secret of her mind could not conceal the shame of her body. She overcame nature, but observed not discipline. How she would desire that her speech had existed as a defence of her chastity! So she was not unconquered on every side, for although the tyrant could not find out that which he sought, yet he did find what he sought not.
19. How much stronger are our virgins, who overcome even those powers which they do not see; whose victory is not only over flesh and blood, but also over the prince of this world, and ruler of this age! In age, Agnes indeed was less, but in virtue greater, triumphing over more, more constant in her confidence; she did not destroy her tongue through fear, but kept it for a trophy. For there was nothing in her which she feared to betray, since that which she acknowledged was holy, not sinful. And so the former merely concealed her secret, the latter bore witness to the Lord, and confessed Him in her body, Whom her age did not yet suffer to confess.
20. It is the custom in encomiums to speak of country and parentage of the subject, that the greatness of the offspring may be enhanced by mention of the father. Now I, who have not undertaken to praise but to set forth virginity, yet think it to the purpose to make known its country and its parent. First, let us settle where is its country. Now, if one's country be there where is the home of one's birth, without doubt heaven is the native country of chastity. And so she is a stranger here, but a denizen there.
21. And what is virginal chastity but purity free from stain? And whom can we judge to be its author but the immaculate Son of God, Whose flesh saw no corruption, Whose Godhead experienced no infection? Consider, then, how great are the merits of virginity. Christ was before the Virgin, Christ was of the Virgin. Begotten indeed of the Father before the ages, but born of the Virgin for the ages. The former was of His own nature, the latter is for our benefit. The former always was, the latter He willed.
22. Consider, too, another merit of virginity. Christ is the spouse of the Virgin, and if one may so say of virginal chastity, for virginity is of Christ, not Christ of virginity. He is, then, the Virgin Who was espoused, the Virgin Who bare us, Who fed us with her own milk, of whom we read: "How great things hath the virgin of Jerusalem done! The teats shall not fail from the rock, nor snow from Lebanon, nor the water which is borne by the strong wind." Who is this virgin that is watered with the streams of the Trinity, from whose rock waters flow, whose teats fail not, and whose honey is poured forth? Now, according to the Apostle, the rock is Christ. Therefore, from Christ the teats fail not, nor brightness from God, nor the river from the Spirit. This is the Trinity which waters their Church, the Father, Christ, and the Spirit.
23. But let us now come down from the mother to the daughters. "Concerning virgins," says the Apostle, "I have no commandment of the Lord." If the teacher of the Gentiles had none, who could have one? And in truth he had no commandment, but he had an example. For virginity cannot be commanded, but must be wished for, for things which are above us are matters for prayer rather than under mastery. "But I would have you," he says, "be without carefulness. For he who is without a wife is careful for the things which are the Lord's, how he may please God. And the virgin taketh thought for the things of the Lord, that she may be holy in body and in spirit. For she that is married taketh thought for the things of the world, how she may please her husband."
24. I am not indeed discouraging marriage, but am enlarging upon the benefits of virginity. "He who is weak," says the Apostle, "eateth herbs." I consider one thing necessary, I admire another. "Art thou bound to a wife? Seek not to be loosed. Art thou free from a wife? Seek not a wife." This is the command to those who are. But what does he say concerning virgins? "He who giveth his virgin in marriage doeth well, and he who giveth her not doeth better." The one sins not if she marries, the other, if she marries not, it is for eternity. In the former is the remedy for weakness, in the latter the glory of chastity. The former is not reproved, the latter is praised.
25. Let us compare, if it pleases you, the advantages of married women with that which awaits virgins. Though the noble woman boasts of her abundant offspring, yet the more she bears the more she endures. Let her count up the comforts of her children, but let her likewise count up the troubles. She marries and weeps. How many vows does she make with tears. She conceives, and her fruitfulness brings her trouble before offspring. She brings forth and is ill. How sweet a pledge which begins with danger and ends in danger, which will cause pain before pleasure! It is purchased by perils, and is not possessed at her own will.
26. Why speak of the troubles of nursing, training, and marrying? These are the miseries of those who are fortunate. A mother has heirs, but it increases her sorrows. For we must not speak of adversity, lest the minds of the holiest parents tremble. Consider, my sister, how hard it must be to bear what one must not speak of. And this is in this present age. But the days shall come when they shall say: "Blessed are the barren, and the wombs that never bare." For the daughters of this age are conceived, and conceive; but the daughter of the kingdom refrains from wedded pleasure, and the pleasure of the flesh, that she may be holy in body and in spirit.
27. Why should I further speak of the painful ministrations and services due to their husbands from wives, to whom before slaves God gave the command to serve? And I mention these things that they may comply more willingly, whose reward, if approved, is love; if not approved, punishment for the fault.
28. And in this position spring up those incentives to vice, in that they paint their faces with various colours, fearing not to please their husbands; and from staining their faces, come to think of staining their chastity. What madness is here, to change the fashion of nature and seek a painting, and while fearing a husband's judgment to give up their own. For she is the first to speak against herself who wishes to change that which is natural to her. So, while studying to please others, she displeases herself. What truer witness to thy unsightliness do we require, O woman, than thyself who art afraid to be seen? If thou art beautiful, why hidest thou thyself? If unsightly, why dost thou falsely pretend to beauty, so as to have neither the satisfaction of thy own conscience, nor of the error of another? For he loves another, thou desirest to please another. And art thou angry if he love another, who is taught to do so in thy own person? Thou art an evil teacher of thy own injury.
29. And next, what expense is necessary that even a beautiful wife may not fail to please? Costly necklaces on the one hand hang on her neck, on the other a robe woven with gold is dragged along the ground. Is this display purchased, or is it a real possession? And what varied enticements of perfumes are made use of! The ears are weighed down with gems, a different colour from nature is dropped into the eyes. What is there left which is her own, when so much is changed? The married woman loves her own perceptions, and does she think that this is to live?
30. But you, O happy virgins, who know not such torments, rather than ornaments, whose holy modesty, beaming in your bashful cheeks, and sweet chastity are a beauty, ye do not, intent upon the eyes of men, consider as merits what is gained by the errors of others. You, too, have indeed your own beauty, furnished by the comeliness of virtue, not of the body, to which age puts not an end, which death cannot take away, nor any sickness injure. Let God alone be sought as the judge of loveliness, Who loves even in less beautiful bodies the more beautiful souls. You know nothing of the burden and pain of childbearing, but more are the offspring of a pious soul, which esteems all as its children, which is rich in successors, barren of all bereavements, which knows no deaths, but has many heirs. ...
32. You have heard, O parents, in what virtues and pursuits you ought to train your daughters, that you may possess those by whose merits your faults may be redeemed. The virgin is an offering for her mother, by whose daily sacrifice the divine power is appeased. A virgin is the inseparable pledge of her parents, who neither troubles them for a dowry, nor forsakes them, nor injures them in word or deed.
33. But some one perhaps wishes to have grandchildren ... This is to buy a son-in-law, not to gain one who would sell a sight of their daughter to her parents. Was she borne so long in her mother's womb in order that she might pass under the power of another? And so the parents take the charge of setting off their virgin that she may so be the sooner removed from them.
34. Some one may say, Do you, then, discourage marriage? Nay, I encourage it, and condemn those who are wont to discourage it, so much so, that indeed I am wont to speak of the marriages of Sarah, Rebecca, and Rachel, and other women of old time, as instances of singular virtues. For he who condemns marriage, condemns the birth of children, and condemns the fellowship of the human race, continued by a series of successive generations. For how could generation succeed generation in a continual order, unless the gift of marriage stirred up the desire of offspring? ...
35. I do not then discourage marriage, but recapitulate the advantages of holy virginity. This is the gift of few only, that is of all. And virginity itself cannot exist, unless it have some mode of coming into existence. I am comparing good things with good things, that it may be clear which is the more excellent. Nor do I allege any opinion of my own, but I repeat that which the Holy Spirit spake by the prophet: "Blessed is the barren that is undefiled."
36. First of all, in that which those who purpose to marry desire above all things, that they may boast of the beauty of their husband, they must of necessity confess that they are inferior to virgins, to Whom alone it is suitable to say: "Thou art fairer than the children of men, grace is poured on Thy lips." Who is that Spouse? One not given to common indulgences, not proud of possessing riches, but He Whose throne is for ever and ever. The king's daughters share in His honour: "At Thy right hand stood the queen in a vesture of gold, clothed with variety of virtues. Hearken, then, O daughter, and consider, and incline thine ear, and forget thine own people and thy father's house; for the king hath desired thy beauty, for He is thy God."
37. And observe what a kingdom the Holy Spirit by the witness of the divine Scriptures has assigned to thee – gold, and beauty; gold, either because thou art the bride of the Eternal King, or because having an unconquered mind, thou art not taken captive by the allurements of pleasures, but rulest over them like a queen. Gold again, because as that metal is more precious when tried by fire, so the appearance of the virginal body, consecrated to the Divine Spirit, gains an increase of its own comeliness, for who can imagine a loveliness greater than the beauty of her who is loved by the King, approved by the judge, dedicated to the Lord, consecrated to God; ever a bride, ever unmarried, so that neither does love suffer an ending, nor modesty loss. ..
... The virgin's modesty is unstained nature. The virgin's produce is the fruit of the lips, without bitterness, abounding in sweetness. They work in common, and their fruit is in common.
41. How I wish you, my daughter, to be an imitator of these bees, whose food is flowers, whose offspring is collected and brought together by the mouth. Do imitate her, my daughter. Let no veil of deceit be spread over your words; let them have no covering of guile, that they may be pure, and full of gravity. ...
44. Take, then, O Virgin, the wings of the Spirit, that you may fly far above all vices, if you wish to attain to Christ: "He dwelleth on high, but beholdeth lowly things;" and His appearance is as that of a cedar of Lebanon, which has its foliage in the clouds, its roots in the earth. ... Search diligently for so precious a flower, if perchance you may find it in the recesses of your breast, for it is most often to be enjoyed in lowly places.
45. It loves to grow in gardens, in which Susanna, while walking, found it, and was ready to die rather than it should be violated. But what is meant by the gardens He Himself points out, saying: "A garden enclosed is My sister, My spouse, a garden enclosed, a fountain sealed;" because in gardens of this kind the water of the pure fountain shines, reflecting the features of the image of God, test its streams mingled with mud from the wallowing places of spiritual wild beasts should be polluted. For this reason, too, that modesty of virgins fenced in by the wall of the Spirit is enclosed lest it should lie open to be plundered. And so as a garden inaccessible from without smells of the violet is scented with the olive, and is resplendent with the rose, that religion may increase in the vine, peace in the olive, and the modesty of consecrated virginity in the rose. ...
46. To work, then, O Virgin, and if you wish your garden to be sweet after this sort, enclose it with the precepts of the prophets: "Set a watch before thy mouth, and a door to thy lips," that you, too, may be able to say: "As the apple-tree among the trees of the wood, so is my Beloved among the sons. In His shadow I delighted and sat down, and His fruit was sweet to my palate. I found Him Whom my soul loved, I held Him and would not let him go. My beloved came down into His garden to eat the fruit of His trees. Come, my Beloved, let us go forth into the field. Set me as a signet upon Thine heart, and as a seal upon Thine arm. My Beloved is white and ruddy." For it is fitting, O Virgin, that you should fully know Him Whom you love, and should recognise in Him all the mystery of His Divine Nature and the Body which He has assumed. He is white fittingly, for He is the brightness of the Father; and ruddy, for He was born of a Virgin. The colour of each nature shines and glows in Him. But remember that the marks of His Godhead are more ancient in Him than the mysteries of His body, for He did not take His origin from the Virgin, but, He Who already existed came into the Virgin.
47. He Who was spoiled by the soldiers, Who was wounded by the spear, that He might heal us by the blood of His sacred wounds, will assuredly answer you (for He is meek and lowly of heart, and gentle in aspect): "Arise, O north wind, and come, O south, and blow upon My garden, that My spices may flow out." For from all parts of the world has the perfume of holy religion increased, and the limbs of the consecrated Virgin have glowed. "Thou art beautiful, O my love, as Tirzah, comely as Jerusalem." So it is not the beauty of the perishable body, which will come to an end with sickness or old age, but the reputation for good deserts, subject to no accidents and never to perish, which is the beauty of virgins. ...
49. But let fear secure this for the holy virgins, for whom the Church first provided such protection, who, anxious for the prosperity of her tender offspring, herself as a wall with breasts as many towers, increases her care for them, until, the fear of hostile attack being at an end, she obtains by the care of a mother's love peace for her vigorous children. Wherefore the prophet says: "Peace be on thy virtue, and abundance in thy towers." ...
51. ... And for you, holy virgins, there is a special guardianship, for you who with unspotted chastity keep the couch of the Lord holy. And no wonder if the angels fight for you who war with the mode of life of angels. Virginal chastity merits their guardianship whose life it attains to.
52. Why should I continue the praise of chastity in more words? For chastity has made even angels. He who has preserved it is an angel; he who has lost it a devil. And hence has religion also gained its name. She is a virgin who is the bride of God, a harlot who makes gods for herself. What shall I say of the resurrection of which you already hold the rewards: "For in the resurrection they will neither be given in marriage, nor marry, but shall be," He says, "as the angels in heaven." That which is promised to us is already present with you, and the object of your prayers is with you; ye are of this world, and yet not in this world. This age has held you, but has not been able to retain you.
53. But what a great thing it is that angels because of incontinence fell from heaven into this world, that virgins because of chastity passed from the world into heaven. Blessed virgins, whom the delights of the flesh do not allure, nor the defilement of pleasures cast down. Sparing food and abstinence in drink train them in ignorance of vices, seeing they keep them from knowing the causes of vices. That which causes sin has often deceived even the just. In this way the people of God after they sat down to eat and drink denied God. In this way, too, Lot knew not, and so endured his daughters' wickedness. So, too, the sons of Noah going backward covered their father's nakedness, which he who was wanton saw, he who was modest blushed at and dutifully hid, fearful of offending if he too saw it. How great is the power of wine, so that wine made him naked which the waters of the deluge could not.
54. Listen, then, my sister, from what you escape. For it is not for me to teach nor for you to learn what you ought to guard against, for the practice of perfect virtue does not require teaching, but instructs others. You see how like she is to the litters at processions, who lays herself out to please, attracting to herself the look and gaze of all; less beautiful is she because she strives to please, for she displeases the people before she pleases her husband. But in you the rejection of all care for spendour is far more becoming, and the very fact that you do not adorn yourselves is an ornament.
55. Look at the ears pierced with wounds, and pity the neck weighed down with burdens. That the metals are different does not lighten the suffering. In one case a chain binds the neck, in another a fetter encloses the foot. It makes no difference whether the body be loaded with gold or with iron. Thus the neck is weighed down and the steps are hindered. The price makes it no better, except that you women are afraid lest that which causes you suffering be lost. What is the difference whether the sentence of another or your own condemn you? Nay, you, even more wretched than those, are condemned by public justice, since they desire to be set free, you to be bound.
56. But how wretched a position, that she who is marriageable is in a species of sale put up as it were to auction to be bid for, so that he who offers the highest price purchases her. Slaves are sold on more tolerable conditions, for they often choose their masters; if a maiden chooses it is an offence, if not it is an insult. And she, though she be beautiful and comely, both fears and wishes to be seen; she wishes it that she may sell herself for a better price; she fears lest the fact of her being seen should itself be unbecoming. But what absurdities of wishes and fears and suspicions are there as to how the suitors will turn out, lest a poor man may beguile her, or a rich one contemn her, lest a handsome suitor mock her, lest a noble one despise her.
58. ... I have known many virgins who had the desire, but were prevented from going forward by their mothers, and, which is more serious, mothers who were widows, to whom I will now address myself. For if your daughters desired to love a man, they could, by law, choose whom they would. Are they, then, who are allowed to choose a man not allowed to choose God?
59. Behold how sweet is the fruit of modesty, which has sprung up even in the affections of barbarians. Virgins coming from the most distant on this and that side of Mauritania desire to be consecrated here; and though all the families be in bonds, yet modesty cannot be bound. She who mourns over the hardship of slavery avows an eternal kingdom.
60. And what shall I say of the virgins of Bononia, a fertile band of chastity, who, forsaking worldly delights, inhabit the sanctuary of virginity? Not being of the sex which lives in common, attaining m their common chastity to the number of twenty, and fruit to an hundredfold, leaving their parents' dwelling they press into the houses of Christ, as soldiers of unwearied chastity; at one time singing spiritual songs, they provide their sustenance by labour, and seek with their hands supplies for their liberality.
61. But if the attraction of searching for virgins has grown strong (for they beyond others follow up the search and watch for purity), they follow up their hidden prey with the greatest perseverance to its very chambers; or, if the flight of any one shall have seemed more free, one may see them rise on the wing, hear the rustling of their feathers, and the bursting of applause; so as to surround the one on wing with a chaste band of modesty, until rejoicing in that fair companionship, forgetful of her father's house, she enters the regions of modesty and the fenced-in home of chastity.
62. It is a good thing, then, that the zeal of parents, like favouring gales, should aid a virgin; but it is more glorious if the fire of tender age even without the incitement of those older of its own self burst forth into the flame of chastity. Parents will refuse a dowry, but you have a wealthy Spouse, satisfied with Whose treasures you will not miss the revenues of a father's inheritance. How much is poverty to chastity superior to bridal gifts!
63. And yet of whom have you heard as ever, because of her desire for chastity, having been deprived of her lawful inheritance? Parents speak against her, but are willing to be overcome. They resist at first because they are afraid to believe; they often are angry that one may learn to overcome; they threaten to disinherit to try whether one is able not to fear temporal loss; they caress with exquisite allurements to see if one cannot be softened by the inducement of various pleasures. You are being exercised, O virgin, whilst you are being urged. And the anxious entreaties of your parents are your first battles. Conquer your affection first, O maiden. If you conquer your home, you conquer the world.
64. But suppose that the loss of your patrimony awaits you; are not the future realms of heaven a compensation for perishable and frail possessions? For if we believe the heavenly message, "there is no one who has forsaken house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive sevenfold more in this present time, and in the world to come shall have everlasting life." Entrust your faith to God, who entrust your money to man; lend to Christ. The faithful keeper of the deposit of your hope pays the talent of your faith with manifold interest. ...
65. Within my memory a girl once noble in the world, now more noble in the sight of God, being urged to a marriage by her parents and kinsfolk, took refuge at the holy altar. Whither could a virgin better flee, than thither where the Virgin Sacrifice is offered? Nor was even that the limit of her boldness. She, the oblation of modesty, the victim of chastity, was standing at the altar of God, now placing upon her head the right hand of the priest, asking his prayers, and now impatient at the righteous delay, placing the top of her head under the altar. "Can any better veil," she said, "cover me better than the altar which consecrates the veils themselves? Such a bridal veil is most suitable on which Christ, the Head of all, is daily consecrated. What are you doing, my kinsfolk? Why do you still trouble my mind with seeking marriage? I have long since provided for that. Do you offer me a bridegroom? I have found a better. Make the most you can of my wealth, boast of his nobility, extol his power, I have Him with Whom no one can compare himself, rich in the world, powerful in empire, noble in heaven. If you have such an one, I do not reject the choice; if you do not find such, you do me not a kindness, my relatives, but an injury."
66. When the others were silent, one burst forth somewhat roughly: "If," he said, "your father were alive, would he suffer you to remain unmarried?" Then she replied with more religion and more restrained piety: "And perchance he is gone that no one may be able to hinder me. Which answer concerning her father, but warning as to himself, he made good by his own speedy death. So the others, each of them, fearing the same for himself, began to assist and not to hinder her as before, and her virginity involved not the loss of the property due to her, but also received the reward of her integrity. You see, maidens, the reward of devotion, and do you, parents, be warned by the example of transgression.
6. ... Let ... the life of Mary be as it were virginity itself, set forth in a likeness, from which, as from a mirror, the appearance of chastity and the form of virtue is reflected.
7. The first thing which kindles ardour in learning is the greatness of the teacher. What is greater than the Mother of God? What more glorious than she whom Glory Itself chose? What more chaste than she who bore a body without contact with another body? For why should I speak of her other virtues? She was a virgin not only in body but also in mind, who stained the sincerity of its disposition by no guile, who was humble in heart, grave in speech, prudent in mind, sparing of words, studious in reading, resting her hope not on uncertain riches, but on the prayer of the poor, intent on work, modest in discourse; wont to seek not man but God as the judge of her thoughts, to injure no one, to have goodwill towards all, to rise up before her elders, not to envy her equals, to avoid boastfulness, to follow reason, to love virtue. ... There was nothing gloomy in her eyes, nothing forward in her words, nothing unseemly in her acts, there was not a silly movement, nor unrestrained step, nor was her voice petulant, that the very appearance of her outward being might be the image of her soul, the representation of what is approved. ...
8. Why should I detail her spareness of food, her abundance of services – the one abounding beyond nature, the other almost insufficient for nature? And there were no seasons of slackness, but days of fasting, one upon the other. And if ever the desire for refreshment came, her food was generally what came to hand, taken to keep off death, not to minister to comfort. Necessity before inclination caused her to sleep, and yet when her body was sleeping her soul was awake, and often in sleep either went again through what had been read, or went on with what had been interrupted by sleep, or carried out what had been designed, or foresaw what was to be carried out.
9. She was unaccustomed to go from home, except for divine service, and this with parents or kinsfolk. Busy in private at home, accompanied by others abroad, yet with no better guardian than herself, as she, inspiring respect by her gait and address, progressed not so much by the motion of her feet as by step upon step of virtue. But though the Virgin had other persons who were protectors of her body, she alone guarded her character; she can learn many points if she be her own teacher, who possesses the perfection of all virtues, for whatever she did is a lesson. Mary attended to everything as though she were warned by many, and fulfilled every obligation of virtue as though she were teaching rather than learning. ...
14. ... Everywhere is modesty the companion of her singular virtues in the Virgin. This, without which virginity cannot exist, must be the inseparable companion of virginity. And so Mary did not go even to the temple without the guardianship of her modesty.
15. This is the likeness of virginity. For Mary was such that her example alone is a lesson for all. ... How many kinds of virtues shine forth in one Virgin! The secret of modesty, the banner of faith, the service of devotion, the Virgin within the house, the companion for the ministry, the mother at the temple.
16. Oh! how many virgins shall she meet, how many shall she embrace and bring to the Lord, and say: "She has been faithful to her espousal, to my Son; she has kept her bridal couch with spotless modesty." How shall the Lord Himself commend them to His Father, repeating again those words of His: "Holy Father, these are they whom I have kept for Thee, on whom the Son of Man leant His head and rested; I ask that where I am there they may be with Me." And if they ought to benefit not themselves only, who lived not for themselves alone, one virgin may redeem her parents, another her brothers. "Holy Father, the world hath not known Me, but these have known Me, and have willed not to know the world." ...
18. ... [I]f the virgin's body be a temple of God, what is her soul, which, the ashes, as it were, of the body being shaken off, once more uncovered by the hand of the Eternal Priest, exhales the vapour of the divine fire. Blessed virgins, who emit a fragrance through divine grace as gardens do through flowers, temples through religion, altars through the priest.
19. Let, then, holy Mary instruct you in the discipline of life, and Thecla teach you how to be offered, for she, avoiding nuptial intercourse, and condemned through her husband's rage, changed even the disposition of wild beasts by their reverence for virginity. For being made ready for the wild beasts, when avoiding the gaze of men, she offered her vital parts to a fierce lion, caused those who had turned away their immodest looks to turn them back modestly.
20. The beast was to be seen lying on the ground, licking her feet, showing without a sound that it could not injure the sacred body of the virgin. So the beast reverenced his prey, and forgetful of his own nature, put on that nature which men had lost. One could see, as it were, by some transfusion of nature, men clothed with savageness, goading the beast to cruelty, and the beast kissing the feet of the virgin, teaching them what was due from men. Virginity has in itself so much that is admirable, that even lions admire it. Food did not induce them though kept without their meal; no impulse hurried them on when excited;anger did not exasperate them when stirred up, nor did their habits lead them blindly as they were wont, nor their own natural disposition possess them with fierceness. They set an example of piety when reverencing the martyr; and gave a lesson in favor of chastity when they did nothing but kiss the virgin s feet, with their eyes turned to the ground, as though through modesty, fearing that any male, even a beast, should see the virgin naked. ...
22. There was lately at Antioch a virgin who avoided being seen in public, but the more she shrank from men's eyes, the more they longed for her. For beauty which is heard of but not seen is more desired, there being two incentives to passion, love and knowledge - so long as nothing is met with which pleases less; and that which pleases is thought to be of more worth, because the eye is not in this case the judge by investigation, but the mind inflamed with love is full of longing. And so the holy virgin, lest their passions should be longer fed by the desire of gaining her, professed her intention of preserving her chastity, and so quenched the fires of those wicked men, that she was no longer loved, but informed against.
23. So a persecution arose. The maiden, not knowing how to escape, and afraid lest she might fall into the hands of those who were plotting against her chastity, prepared her soul for heroic virtue, being so religious as not to fear death, so chaste as to expect it. The day of her crown arrived. The expectation of all was at its height. The maiden is brought forward, and makes her twofold profession, of religion and of chastity. But when they saw the constancy of her profession, her fear for her modesty, her readiness for tortures, and her blushes at being looked on, they began to consider how they might overcome her religion by setting chastity before her, so that, having deprived her of that which was the greatest, they might also deprive her of that which they had left. So the sentence was that she should either sacrifice, or be sent to a house of ill-fame. After what manner do they worship their gods who thus avenge them, or how do they live themselves who give sentence after this fashion?
24. And the virgin, not hesitating about her religion, but fearful as to her chastity, began to reflect, What am I to do? Each crown, that of martyrdom and that of virginity, is grudged me to-day. But the name of virgin is not acknowledged where the Author of virginity is denied. How can one be a virgin who cherishes a harlot? How can one be a virgin who loves adulterers? How a virgin if she seeks for a lover? It is preferable to have a virgin mind than a virgin body. Each is good if each be possible; if it be not possible, let me be chaste, not to man but to God. Rahab, too, was a harlot, but after she believed in God, she found salvation. And Judith adorned herself that she might please an adulterer, but because she did this for religion and not for love, no one considered her an adulteress. This instance turned out well. For if she who entrusted herself to religion both preserved her chastity and her country, perhaps I, by preserving my religion, shall also preserve my chastity. But if Judith had preferred her chastity to her religion, when her country had been lost, she would also have lost her chastity.
25. And so, instructed by such examples, and at the same time bearing in mind the words of the Lord, where He says: "Whosoever shall lose his life for My sake, shall find it," she wept, and was silent, that the adulterer might not even hear her speaking, and she did not choose the wrong done to her modesty, but rejected wrong done to Christ. Consider whether it was possible for her to suffer her body to be unchaste, who guarded even her speech.
26. For some time my words have been becoming bashful, and fear to laud on or describe the wicked series of what was done. Close your ears, ye virgins! The Virgin of God is taken to a house of shame, But now unclose your ears, ye virgins, The Virgin of Christ can be exposed to shame, but cannot be contaminated. Everywhere she is the Virgin of God, and the Temple of God, and houses of ill-fame cannot injure chastity, but chastity does away with the ill-fame of the place.
27. A great rush of wanton men is made to the place. Listen, ye holy virgins, to the miracles of the martyr, forget the name of the place. The door is shut within, the hawks cry without; some are contending who shall first attack the prey. But she, with her hands raised to heaven, as though she had come to a house of prayer, not to a resort of lust, says: "O Christ, Who didst tame the fierce lions for the virgin Daniel, Thou canst also tame the fierce minds of men. Fire became as dew to the Hebrew children, the water stood up for the Jews, of Thy mercy, not of its own nature. Susanna knelt down for punishment and triumphed over her adulterous accusers, the right hand withered which violated the gifts of Thy temple; and now thy temple itself is violated; suffer not sacrilegious incest, Thou Who didst not suffer theft. Let Thy Name be now again glorified in that I who came here for shame, may go away a virgin!"
28. Scarcely had she finished her prayer, when, lo! a man with the aspect of a terrible warrior burst in. How the virgin trembled before him to whom the trembling people gave way. But she did not forget what she had read. "Daniel," said she, "had gone to see the punishment of Susanna, and alone pronounced her guiltless, whom the people had condemned. A sheep may be hidden in the shape of this wolf. Christ has His soldiers also, Who is Master of legions. Or, perchance, an executioner has come in. Fear not, my soul, such an one makes martyrs. O Virgin! thy faith has saved thee."
29. And the soldier said to her: "Fear not, sister, I pray you. I, a brother, am come hither to save life, not to destroy it. Save me, that you yourself may be saved. I came in like an adulterer, to go forth, if you will, as a martyr. Let us change our attire, mine will fit you, and yours will fit me, and each for Christ. Your robe will make me a true soldier, mine will make you a virgin. You will be clothed well, I shall be unclothed even better that the persecutor may recognise me. Take the garment which will conceal the woman, give me that which shall consecrate me a martyr. Put on the cloak which will hide the limbs of a virgin, but preserve her modesty. Take the cap which will cover your hair and conceal your countenance. They who have entered houses of ill-fame are wont to blush. When you have gone forth, take care not to look back, remembering Lot's wife, who lost her very nature because she looked back at what was unchaste, though with chaste eyes. And be not afraid lest any part of the sacrifice fail. I will offer the victim to God for you, do you offer the soldier to Christ for me. You have served the good service of chastity, the wages of which are everlasting life; you have the breastplate of righteousness, which protects the body with spiritual armour, the shield of faith with which to ward off wounds, and the helmet of salvation, for there is the defence of our salvation where Christ is, since the man is the head of the woman. and Christ of the virgin.
30. Whilst saying this he put off his cloak. This garment has been up to this time suspected of being that of a persecutor and adulterer. The virgin offered her neck, the soldier his cloak. What a spectacle that was, what a manifestation of grace when they were contending for martyrdom in a house of ill-fame! Let the characters be also considered, a soldier and a virgin, that is, persons unlike in natural disposition, but alike by the mercy of God, that the saying might be fulfilled: "Then the wolves and the lambs shall feed together." Behold the lamb and the wolf not only feed together but are also offered together. Why should I say more? Having changed her garment, the maiden flies from the snare, not now with wings of her own, seeing she was borne on spiritual wings, and(a sight which the ages had never seen) she leaves the house of ill-fame a virgin, but a virgin of Christ.
31. But they who were looking with their eyes, yet saw not, raged like robbers for prey, or wolves for a lamb. One who was more shameless went in. But when he took in the state of the matter with his eyes, he said, What is this? A maiden entered, now a man is to be seen here. This is not the old fable of a hind instead of a maiden, but in truth a virgin become a soldier. I had heard but believed not that Christ changed water into wine; now He has begun also to change the sexes. Let us depart hence whilst we still are what we were. Am I too changed who see things differently from what I believe them to be? I came to a house of ill-fame, and see a surety. And yet I go forth changed, for I shall go out chaste who came in unchaste.
32. When the affair was known, because a crown was due to such a conqueror, he was condemned for the virgin who was seized for the virgin, and so not only a virgin but a martyr came forth from the house of ill-fame. It is reported that the maiden ran to the place of punishment, and that they both contended for death. He said: "I am condemned to death, the sentence let you go free when it retained me." And she replied: "I did not choose you as my surety on pain of death, but as a guarantee for my chastity. If chastity be attacked, my sex remains; if blood is sought, I desire none to give bail for me, I have the means to pay. The sentence was pronounced on me, which was pronounced for me. Undoubtedly, if I had offered you as security for my debt, and in my absence the judge had assigned your property to the creditor, you would share the sentence with me, and I should pay your obligations with my patrimony. Were I to refuse, who would not judge me worthy of a shameful death? How much more am I bound where there is a question of death? Let me die innocent, that I may not die guilty. In this matter there is no middle course; to-day I shall either be guilty of your blood or a martyr in my own. If I came back quickly, who dares to shut me out? If I delayed, who dares acquit me? I owe a greater debt to the laws who am guilty not only of my own flight, but also of the death of another. My limbs are equal to death, which were not equal to dishonour. A virgin can accept a wound who could not accept contumely. I avoided disgrace, not martyrdom. I gave up my robe to you; I did not alter my profession. And if you deprive me of death, you will not have rescued but circumvented me. Beware, pray, of resisting, beware of venturing to contend with me. Take not away the kindness you have conferred on me. In denying me the execution of this sentence, you are setting up again the former one. For the sentence is changed for a former one. If the latter binds me not, the former one does. We can each satisfy the sentence if you suffer me to be slain first. From you they can exact no other penalty, but her chastity is in danger with a virgin. And so you will be more glorious if you are seen to have made a martyr of an adulteress. than to have made again an adulteress of a martyr."
33. What do you think was the end? The two contended, and both gained the victory, and the crown was not divided, but became two. So the holy martyrs, conferring benefits one on the other, gave the one the impulse and the other the result to their martyrdom. ...
41. ... Horses learn to love the sound of patting their necks, that they may not refuse the yoke, and are first trained with words of enticement before the stripe of discipline. But when the horse has submitted its neck to the yoke, the rein pulls in, and the spur urges on, and its companions draw it, and the driver bids it. So, too, our virgin ought first to play with pious love, and admire the golden supports of the heavenly marriage couch on the very threshold of marriage, and to see the door-posts adorned with wreaths of leaves, and to taste the delight of the musicians playing within; that she may not through fear withdraw herself from the Lord's yoke, before she obeys His call.
42. "Come, then, hither from Lebanon, My spouse, come hither from Lebanon, thou shalt pass and pass through." This verse must be often repeated by us, that at least being called by the words of the Lord, she may follow if there be any who will not trust the words of man. We have not formed this power for ourselves, but have received it; this is the heavenly teaching of the mystic song: "Let Him kiss me with the kisses of His mouth, for Thy breasts are better than wine, and the odor of Thy ointments is above all spices. Thy name is as ointment poured forth." The whole of that place of delights sounds of sport, stirs up approval, calls forth love. "Therefore," it continues, "have the maidens loved Thee and have drawn Thee, let us run after the odour of Thy ointments. The King hath brought me into His chamber." She began with kisses, and so attained to the chamber.
43. She, now so patient of hard toil, and of practised virtue, as to open the bars with her hand, go forth into the field, and abide in strongholds, at the beginning ran after the odour of the ointment; soon when she is come into the chamber the ointment is changed. And see whither she goes: "If it be a wall," it is said, "we will build upon it towers of silver." She who sported with kisses now builds towers that, encircled with the precious battlements of the saints, she may not only render fruitless the attacks of the enemy, but also erect the safe defences of holy merits.
5. ... But sometimes even when faith is to be relied upon, youth is not trusted. Use wine, therefore, sparingly, in order that the weakness of the body may not increase, not for pleasurable excitement, for each alike kindles a flame, both wine and youth. Let fasts also put a bridle on tender age, and spare diet restrain the unsubdued appetites with a kind of rein. Let reason check, hope subdue, and fear curb them. For he who knows not how to govern his desires, like a man run away with by wild horses, is overthrown, bruised, torn, and injured.
6. And this is said to have happened to a youth for his love of Diana. But the fable is coloured with poet's tales, that Neptune, stirred with grief at his rival being preferred, sent madness upon his horses, whereby his great power might be set forth in that he overcame the youth, not by strength, but by fraud. And from this event a yearly sacrifice is celebrated for Diana, when a horse is offered at her altar. And they say that she was a virgin, and (of which even harlots would be ashamed) yet could love one who did not love her. But as far as I am concerned let their fables have authority, for though each be criminal, it is yet a less evil that a youth should have been so enamoured of an adulteress as to perish, than that two gods should, as they relate, contend for committing adultery, and that Jupiter avenged the grief of his daughter who played the harlot on the physician who cured the wound of him who had violated Diana in the woods, a most excellent huntress, no doubt, not of wild beasts, but of lust: yet also of wild beasts, so that she was worshipped naked.
7. Let them ascribe, then, to Neptune the mastery over madness, in order to fix on him the crime of unchaste love. Let them ascribe to Diana the rule over the woods, wherein she dwelt, so as to establish the adultery which she practised. Let them ascribe to Aesculapius the restoration of the dead so long as they confess that when struck by lightning he himself escaped not. Let them also ascribe to Jupiter the thunderbolts which he did not possess, so that they witness to the disgrace with which he was laden.
8. And I think that one should sparingly eat all kinds of food which cause heat to the limbs, for flesh drags down even eagles as they fly. But within you let that bird of which we read, "Thy youth shall be renewed like the eagle's," holding its course on high, swift in its virgin flight, be ignorant of the desire for unnecessary food. The gathering of banquets and salutations must be avoided.
9. I will, too, that visits amongst the younger, except such as may be due to parents and those of like age, be few. For modesty is worn away by intercourse, and boldness breaks forth, laughter creeps in, and bashfulness is lessened, whilst politeness is studied. Not to answer one who asks a question is childishness, to answer is nonsense. I should prefer, therefore, that conversation should rather be wanting to a virgin, than abound. For if women are bidden to keep silence in churches, even about divine things, and to ask their husbands at home, what do we think should be the caution of virgins, in whom modesty adorns their age, and silence commends their modesty.
10. Was it a small sign of modesty that when Rebecca came to wed Isaac, and saw her bridegroom, she took a veil, that she might not be seen before they were united? Certainly the fair virgin feared not for her beauty, but for her modesty. ... [I]f it is said to a man: "Gaze not on a maid, lest she cause thee to fall," what is to be said to a consecrated virgin, who, if she loves, sins in mind; if she is loved, in act also?
11. The virtue of silence, especially in Church, is very great. Let no sentence of the divine lessons escape you; if you give ear, restrain your voice, utter no word with your lips which you would wish to recall, but let your boldness to speak be sparing. For in truth in much speaking there is abundance of sin. To the murderer it was said: "Thou hast sinned, be silent," that he might not sin more; but to the virgin it must be said, "Be silent lest thou sin." For Mary, as we read, kept in heart all things that were said concerning her Son, and do you, when any passage is read where Christ is announced as about to come, or is shown to have come, not make a noise by talking, but attend. ...
13. ... [D]o you, holy virgin, abstain from groans, cries, coughing, and laughter at the Mystery. Can you not at the Mystery do what he did at a banquet? Let virginity be first marked by the voice, let modesty close the mouth, let religion remove weakness, and habit instruct nature. Let her gravity first announce a virgin to me, a modest approach, a sober gait, a bashful countenance, and let the march of virtue be preceded by the evidence of integrity. That virgin is not sufficiently worthy of approval who has to be enquired about when she is seen. ...
16. ... [W]hen a virgin has gained the triumph over her subdued body, she should lessen her toil, that she may be preserved as teacher for a younger age. The vine laden with the fruitful branches of full growth soon breaks unless it be from time to time kept back. But whilst it is young let it grow rank, and as it grows older be pruned, so as not to grow into a forest of twigs, or die deprived of life by its exceptive produce. ...
25. ... There ought ... to be the joy of the mind, conscious of right, not excited by unrestrained feasts, or nuptial concerts, for in such modesty is not safe, and temptation may be suspected where excessive dancing accompanies festivities. I desire that the virgins of God should be far from this. For as a certain teacher of this world has said: "No one dances when sober unless he is mad." Now if, according to the wisdom of this world, either drunkenness or madness is the cause of dancing, what a warning is given to us amongst the instances mentioned in the Divine Scriptures, where John, the forerunner of Christ, being beheaded at the wish of a dancer, is an instance that the allurements of dancing did more harm than the madness of sacrilegious anger.
26. And since we must not cursorily pass by the mention of so great a man, let us consider who he was, by whom, on what account, how, and at what time he was slain. A just man, he is put to death by adulterers, and the penalty of a capital crime is turned off by the guilty on to the judge. Again the reward of the dancer is the death of the prophet. Lastly (a matter of honour even to all barbarians), the cruel sentence is given in the midst of banqueting and festivities, and the news of the deadly crime is carried from the banquet to the prison, and then from the prison to the banquet. How many crimes are there in one wicked act!
27. A banquet of death is set out with royal luxury, and when a larger concourse than usual had come together, the daughter of the queen, sent for from within the private apartments, is brought forth to dance in the sight of men. What could she have learnt from an adulteress but loss of modesty? Is anything so conducive to lust as with unseemly movements thus to expose in nakedness those parts of the body which either nature has hidden or custom has veiled, to sport with the looks, to turn the neck, to loosen the hair? Fitly was the next step an offence against God. For what modesty can there be where there is dancing and noise and clapping of hands?
28. "Then," it is said, "the king being pleased, said unto the damsel, that she should ask of the king whatsoever she would. Then he swore that if she asked he would give her even the half of his kingdom." See how worldly men themselves judge of their worldly power, so as to give even kingdoms for dancing. But the damsel, being taught by her mother, demanded that the head of John should be brought to her on a dish. That which is said that "the king was sorry, " is not repentance on the part of the king, but a confession of guilt, which is, according to the wont of the divine rule, that they who have done evil condemn themselves by their own confession. "But for their sakes which sat with him," it is said. What is more base than that a murder should be committed in order not to displease those who sat at meat? "And," it follows, "for his oath's sake." What a new religion! He had better have forsworn himself. The Lord therefore in the Gospel bids us not to swear at all, that there be no cause for perjury, and no need of offending. And so an innocent man is slain that an oath be not violated. I know which to have in the greatest horror. Perjury is more endurable than are the oaths of tyrants. ...
31. What say you, holy women? Do you see what you ought to teach, and what also to unteach your daughters? She dances, but she is the daughter of an adulteress. But she who is modest, she who is chaste, let her teach her daughter religion, not dancing. And do you, grave and prudent men, learn to avoid the banquets of hateful men. If such are the banquets, what will be the judgment of the impious?
32. ... [A]s regard; virgins placed in the necessity of preserving their purity, we have a plain answer, seeing that there exists an instance of martyrdom.
33. Saint Pelagia lived formerly at Antioch, being about fifteen years old, a sister of virgins, and a virgin herself. She shut herself up at home at the first sound of persecution, seeing herself surrounded by those who would rob her of her faith and purity, in the absence of her mother and sisters, without any defence, but all the more filled with God. "What are we to do, unless," says she to herself, "thou, a captive of virginity, takest thought? I both wish and fear to die, for I meet not death but seek it. Let us die if we are allowed, or if they will not allow it, still let us die. God is not offended by a remedy against evil, and faith permits the act. In truth, if we think of the real meaning of the word, how can what is voluntary be violence? It is rather violence to wish to die and not to be able. And we do not fear any difficulty. For who is there who wishes to die and is not able to do so, when there are so many easy ways to death? For I can now rush upon the sacrilegious altars and overthrow them, and quench with my blood the kindled fires. I am not afraid that my right hand may fail to deliver the blow, or that my breast may shrink from the pain. I shall leave no sin to my flesh. I fear not that a sword will be wanting. I can die by my own weapons, I can die without the help of an executioner, in my mother's bosom."
34. She is said to have adorned her head, and to have put on a bridal dress, so that one would say that she was going to a bridegroom, not to death. But when the hateful persecutors saw that they had lost the prey of her chastity, they began to seek her mother and sisters. But they, by a spiritual flight, already held the field of chastity, when, as on the one side, persecutors suddenly threatened them, and on the other, escape was shut off by an impetuous river, they said, what do we fear? See the water, what hinders us from being baptised? And this is the baptism whereby sins are forgiven, and kingdoms are sought. This is a baptism after which no one sins. Let the water receive us, which is wont to regenerate. Let the water receive us, which makes virgins. Let the water receive us, which opens heaven, protects the weak, hides death, makes martyrs. We pray Thee, God, Creator of all things, let not the water scatter our bodies, deprived of the breath of life; let not death separate our obsequies, whose lives affection has always conjoined; but let our constancy be one, our death one, and our burial also be one.
35. Having said these words, and having slightly girded up the bosom of their dress, to veil their modesty without impeding their steps, joining hands as though to lead a dance, they went forward to the middle of the river bed, directing their steps to where the stream was more violent, and the depth more abrupt. No one drew back, no one ceased to go on, no one tried where to place her steps, they were anxious only when they felt the ground, grieved when the water was shallow, and glad when it was deep. One could see the pious mother tightening her grasp, rejoicing in her pledges, afraid of a fall test even the stream should carry off her daughters from her. "These victims, O Christ," said she, "do I offer as leaders of chastity, guides on my journey, and companions of my sufferings."
37. But who would have cause to wonder that they had such constancy whilst alive, seeing that even when dead they preserved the position of their bodies unmoved? The water did not lay bare their corpses, nor did the rapid course of the river roll them along. Moreover, the holy mother, though without sensation, still maintained her loving grasp, and held the sacred knot which she had tied, and loosed not her hold in death, that she who had paid her debt to religion might die leaving her piety as her heir. For those whom she had joined together with herself for martyrdom, she claimed even to the tomb. ...
1. Since I have treated of the honour of virgins in three books, it is fitting now, my brethren, that a treatise concerning widows should come in order; for I ought not to leave them without honour, nor to separate them from the commendation belonging to virgins, since the voice of the Apostle has joined them to virgins, according to what is written: "The unmarried woman and the virgin careth for the things of the Lord, that she may be holy both in body and in spirit." For in a certain manner the inculcation of virginity is strengthened by the example of widows. They who have preserved their marriage bed undefiled are a testimony to virgins that chastity is to be preserved for God. And it is almost a mark of no less virtue to abstain from marriage, which was once a delight, than to remain ignorant of the pleasures of wedlock. They are strong in each point, in that they regret not wedlock, the faith of which they keep, and entangle not themselves with wedded pleasures, lest they appear weak and not able to take care of themselves.
2. But in this particular virtue is contained also the prizes of liberty. For: "The wife is bound as long as her husband liveth; but if her husband fall asleep she is freed: let her marry whom she will, only in the Lord. But she will be happier if she so abide, after my judgment, for I think I also have the Spirit of God." Evidently, then, the Apostle has expressed the difference, having said that the one is bound, and stated that the other is happier, and that he asserts not so much as the result of his own judgment, as of the infusion of the Spirit of God; that the decision should be seen to be heavenly, not human.
3. And what is the teaching of the fact that at that time when the whole human race was afflicted by famine and Elias was sent to the widow? And see how for each is reserved her own special grace. An angel is sent to the Virgin, a prophet to the widow. Notice, farther, that in one case it is Gabriel, in the other Elisha. The most excellent chiefs of the number of angels and prophets are seen to be chosen. But there is no praise simply in widowhood, unless there be added the virtues of widowhood. For, indeed, there were many widows, but one is preferred to all, in which fact it is not so much that others are called back from their pursuit as that they are stimulated by the example of virtue. ...
Chapter 2
7. So, then, a widow is not only marked off by bodily abstinence, but is distinguished by virtue, to whom I do not give commandments, but the Apostle. I am not the only person to do them honour, but the Doctor of the Gentiles did so first, when he said: "Honour widows that are widows indeed. But if any widow have children or nephews, let her first learn to govern her own house, and to requite her parents." Whence we observe that each inclination of affection ought to exist in a widow, to love her children and to do her duty to her parents. So when discharging her duty to her parents she is teaching her children, and is rewarded herself by her own compliance with duty, in that what she performs for others benefits herself.
8. "For this," says he, "is acceptable with God." So that if thou, O widow, carest for the things of God, thou oughtest to follow after that which thou hast learnt to be well pleasing to God. And, indeed, the Apostle somewhat farther back, exhorting widows to the pursuit of continence, said that they mind the things of the Lord. But elsewhere, when a widow who is approved is to be selected, she is bidden not only to bear in mind but also to hope in the Lord: "For she that is a widow indeed," it is said, "and desolate, must hope in God, and be instant in supplications and prayers night and day." And not without reason does he show that these ought to be blameless, to whom, as virtuous works are enjoined, so, too, great respect is paid, so that they are honoured even by bishops.
9. And of what kind she ought to be who is chosen the description is given in the words of the teacher himself: "Not less than threescore years old, having been the wife of one man." Not that old age alone makes the widow, but that the merits of the widow are the duties of old age. For she certainly is the more noble who represses the heat of youth, and the impetuous ardour of youthful age, desiring neither the tenderness of a husband, nor the abundant delights of children, rather than one who, now worn out in body, cold in age, of ripe years, can neither grow warm with pleasures, nor hope for offspring.
10. Nor in truth is any one excluded from the devotion of widowhood, if after entering upon a second marriage, which the precepts of the Apostle certainly do not condemn as though the fruit of chastity were lost, if she be again loosed from her husband. She will have, indeed, the merit of her chastity, even if it be tardy, but she will be more approved who has tried a second marriage, for the desire of chastity is conspicuous in her, for the other old age or shame seems to have put an end to marrying.
11. Nor yet is bodily chastity alone the strong purpose of the widow, but a large and most abundant exercise of virtue. "Well reported of for good works, if she have brought up children; if she have lodged strangers; if she have washed the saints' feet; if she have ministered to those suffering tribulation; if, lastly, she have followed after every good work." You see how many practices of virtue he has included. He demands, first of all, the duty of piety; secondly, the practice of hospitality and humble service; thirdly, the ministry of mercy and liberality in assisting; and, lastly, the performance of every good work.
12. And he, therefore, that the younger should be avoided, because they are not able to fulfil the requirements of so high a degree of virtue. For youth is prone to fall because the heat of various desires is inflamed by the warmth of glowing youth, and it is the part of a good doctor to keep off the materials of sin. For the first exercise in training the soul is to turn away sin, the second to implant virtue. Yet ... I do not think that [the Apostle] thought that the younger should be excluded from the devotion of widowhood, especially as he said: "It is better to marry than to burn." For certainly he recommended marriage as a remedy, that she who would else perish might be saved; he did not prescribe the choice that one who could contain should not follow chastity, for it is one thing to succour one who is falling, another to persuade to virtue.
13. And what shall I say of human judgments, since in the judgments of God the Jews are set forth as having offended the Lord in nothing more than violating what was due to the widow and the rights of minors? This is proclaimed by the voices of the prophets as the cause which brought upon the Jews the penalty of rejection. This is mentioned as the only cause which will mitigate the wrath of God against their sin, if they honour the widow, and execute true judgment for minors, for thus we read: "Judge the fatherless, deal justly with the widow, and come let us reason together, saith the Lord." And elsewhere: "The Lord shall maintain the orphan and the widow." And again: "I will abundantly bless her widow." Wherein also the likeness of the Church is foreshadowed. You see, then, holy widows, that that office which is honoured by the assistance of divine grace must not be degraded by impure desire.
16. ... All ... have an example to imitate, virgins, married women, and widows. And perchance is the Church therefore a virgin, married, and a widow, because they are one body in Christ. She is then that widow for Whose sake when there was a dearth of the heavenly Word on earth, the prophets were appointed, for there was a widow who was barren, yet reserved her bringing forth for its own time. ...
23. ... And so we are taught that the virtue of chastity is threefold, one kind that of married life, a second that of widowhood, and the third that of virginity, for we do not so set forth one as to exclude others. These result each in that which belongs to each. The training of the Church is rich in this, that it has those whom it may set before others, but has none whom it rejects, and would that it never could have any! We have so spoken of virginity as not to reject widowhood, we so reverence widows as to reserve its own honour for wedlock. It is not our precepts but the divine sayings which teach this. ...
25. But in the former the fruit is later, in virginity it is earlier; old age proves them, virginity is the praise of youth, and does not need the help of years, being the fruit of every age. It becomes early years, it adorns youth, it adds to the dignity of age, and at all ages it has the gray hairs of its righteousness, the ripeness of its gravity, the veil of modesty, which does hinder devotion and increases religion. ... Everywhere in company with the Virgin is eager devotion and a zealous sharer of her chastity. Nor is the Mother of the Lord puffed up, as though secure of her own merits, but the more she recognised her merit, the more fully did she pay her vows, the more abundantly did she perform her service, the more fully did she discharge her office, the more religiously did she perform her duty and fill up the mystic time.
26. How much more then does it beseem you to be intent on the pursuit of chastity, t you leave any place for unfavourable opinion who have the evidence of your modesty and your behaviour alone. For a virgin, though in her also character rather than the body has the first claim, puts away calumny by the integrity of her body, a widow who has lost the assistance of being able to prove her virginity undergoes the inquiry as to her chastity not according to the word of a midwife, but according to her own manner of life. ...
33. ... It is a great benefit both for the support and for the advantage of widows, that they so train their daughters-in-law as to have in them a support in full old age, and, as it were, payment for their teaching and reward for their training. For to her who has well taught and well instructed her daughter-in-law a Ruth will never be wanting who will prefer the widowed life of her mother-in-law to her father's house, and if her husband also be dead, will not leave her, will support her in need, comfort her in sorrow, and not leave her if sent away; for good instruction will never know want. ...
34. You see, then, holy women, how fruitful a widow is in the offspring of virtues, and the results of her own merits, which cannot come to an end. A good widow, then, knows no want, and if she be weary through age, in extreme poverty, yet she has as a rule the reward of the training she has given. Though the nearest to herself have failed, she finds those not so near akin to cherish their mother, revere their parent, and by the trifling gifts for her support desire to gain the fruit of their own kindness, for richly are gifts to a widow repaid. She asks food and pays back treasures.
35. But she seems to spend sad days, and to pass her time in tears. And she is the more blessed in this, for by a little weeping she purchases for herself everlasting joys, and at the cost of a few moments gains eternity. To such it is well said: "Blessed are ye that weep, for ye shall laugh." Who then would prefer the deceitful appearances of present joys to the pleasure of future freedom from anxiety? Does he seem to us an insignificant authority, the elect forefather of the Lord after the flesh, who ate ashes as it were bread, and mingled his drink with weeping, and by his tears at night gained for himself the joy of redemption in the morning? Whence did he gain that great joy except that he greatly wept, and, as it were, at the price of his tears obtained the grace of future glory for himself.
36. The widow has, then, this excellent recommendation, that while she mourns her husband she also weeps for the world, and the redeeming tears are ready, which shed for the dead will benefit the living. The weeping of the eyes is fitted to the sadness of the mind, it arouses pity, lessens labour, relieves grief, and preserves modesty, and she no longer seems to herself so wretched, finding comfort in tears Which are the pay of love and proofs of pious memory.
37. But bravery also is usually not wanting to a good widow. For this is true bravery, which surpasses the usual nature and the weakness of the sex by the devotion of the mind, such as was in her who was named Judith, who of herself alone was able to rouse up from utter prostration and defend from the enemy men broken down by the siege, smitten with fear, and pining with hunger. ...
38. ... [T]he reminders of wedlock are the arms of chastity, and in no other way could a widow please or gain the victory.
40. ... Temperance, indeed, is the virtue of women. ... [N]otice ... how much drunkenness can injure a woman, seeing that wine so weakens men that they are overcome by women. Let a widow, then, be temperate, pure in the first place from wine, that she may be pure from adultery. He will tempt you in vain, if wine tempts you not. For if Judith had drunk she would have slept with the adulterer. But because she drank not, the sobriety of one without difficulty was able both to overcome and to escape from a drunken army. ...
42. And yet she was not so elated by this success, though she might well rejoice and exult by right of her victory, as to give up the exercises of her widowhood, but refusing all who desired to wed her she laid aside her garments of mirth and took again those of her widowhood, not caring for the adornments of her triumph, thinking those things better whereby vices of the body are subdued than those whereby the weapons of an enemy are overcome.
44. ... There were many judges in Israel, but no woman before [Deborah] was a judge ... And I think that her judgeship has been narrated, and her deeds described, that women should not be restrained from deeds of valour by the weakness of their sex. A widow, she governs the people; a widow, she leads armies; a widow, she chooses generals; a widow, she determines wars and orders triumphs. So, then, it is not nature which is answerable for the fault or which is liable to weakness. It is not sex, but valour which makes strong.
45. And in time of peace there is no complaint, and no fault is found in this woman whereas most of the judges were causes of no small sins to the people. But when the Canaanites, a people fierce in battle and rich in troops, successively joined them, showed a horrible disposition against the people of the Jews, this widow, before all others, made all the preparations for war. And to show that the needs of the household were not dependent on the public resources, but rather that public duties were guided by the discipline of home life, she brings forth from her home her son as leader of the army, that we may acknowledge that a widow can train a warrior; whom, as a mother, she taught, and, as judge, placed in command, as, being herself brave, she trained him, and, as a prophetess, sent to certain victory.
46. And lastly, her son Barak shows the chief part of the victory was in the hands of a woman when he said: "If thou wilt not go with me I will not go, for I know not the day on which the Lord sendeth His angel with me." How great, then, was the might of that woman to whom the leader of the army says, "If thou wilt not go I will not go." How great, I say, the fortitude of the widow who keeps not back her son from dangers through motherly affection, but rather with the zeal of a mother exhorts her son to go forth to victory, while saying that the decisive point of that victory is m the hand of a woman!
51. ... You, then, who are women have no excuse because of your nature. You who are widows have no excuse because of the weakness of your sex, nor can you attribute your changeableness to the loss of the support of a husband. Every one has sufficient protection if courage is not wanting to the soul. And the very advance of age is a common defence of chastity for widows; and grief for the husband who is lost, regular work, the care of the house, anxiety for children, frequently ward off wantonness hurtful to the soul; while the very mourning attire, the funeral solemnities, the constant weeping, and grief impressed on the sad brow in deep wrinkles, restrains wanton eyes, checks lust, turns away forward looks. The sorrow of regretful affection is a good guardian of chastity, guilt cannot find an entrance if vigilance be not wanting.
53. ... [P]erhaps some one may say that widowhood is more endurable for her who enjoys prosperity, but that widows are soon broken down by adversity, and easily succumb. On which point not only are we taught by experience that enjoyment is more perilous for widows than difficulties, but by the examples in the Scriptures that even in weakness widows are not usually without aid, and that divine and human support is furnished more readily to them than to others, if they have brought up children and chosen sons-in-law well. ...
54. ... You too have those near you to entreat for you. You have the Apostles near, you have the Martyrs near; if associated with the Martyrs in devotion, you draw near them also by works of mercy. ... It is not relationship by blood but affinity of virtue which makes near, for we walk not in the flesh but in the Spirit. Cherish, then, the nearness of Peter and the affinity of Andrew, that they may pray for you and your lusts give way. Touched by the word of God you, who lay on the earth, will then forthwith rise up to minister to Christ. ... For no one lying down can minister to Christ Minister to the poor and you have ministered to Christ. "For what ye have done unto one of these," He says, "ye have done unto Me." You, widows, have then assistance, if you choose such sons-in-law for yourselves, such patrons and friends for your posterity.
55. ... [O]ne bound by great sin is less fit to pray for herself, certainly less likely to obtain for herself. Let her then make use of others to pray for her to the physician. For the sick, unless the physician be called to them by the prayers of others, cannot pray for themselves. The flesh is weak, the soul is sick and hindered by the chains of sins, and cannot direct its feeble steps to the throne of that physician. The angels must be entreated for us, who have been to us as guards; the martyrs must be entreated, whose patronage we seem to claim for ourselves by the pledge as it were of their bodily remains. They can entreat for our sins, who, if they had any sins, washed them in their own blood; for they are the martyrs of God, our leaders, the beholders of our life and of our actions. Let us not be ashamed to take them as intercessors for our weakness, for they themselves knew the weaknesses of the body, even when they overcame.
56. ... And you, O widow, find those who will pray for you, if as a true widow and desolate you hope in God, continue instant in supplications, persist in prayers, treat your body as dying daily, that by dying you may live again; avoid pleasures, that you, too, being sick, may be healed. "For she that liveth in pleasure is dead while she liveth."
57. You have no longer any reason for marrying, you have some to intercede for you. Say not, "I am desolate." This is the complaint of one who wishes to marry. Say not, "I am alone." Chastity seeks solitude: the modest seek privacy, the immodest company. But you have necessary business; you have also one to plead for you. You are afraid of your adversary; the Lord Himself will intervene with the judge and say: "Judge for the fatherless, and justify the widow."
58. But you wish to take care of your inheritance. The inheritance of modesty is greater, and this a widow can guard better than one married. ... But you wish to marry. Be it so. The simple desire is no crime. I do not ask the reason, why is one invented? If you think it good, say so; if unsuitable, be silent. Do not blame God, do not blame your relatives, saying that protection fails you. Would that the wish did not fail! And say not that you are consulting the interests of your children, whom you are depriving of their mother.
59. There are some things permissible in the abstract, but not permissible on account of age. Why is the bridal of the mother being prepared at the same time with that of the daughters, and often even afterwards? Why does the grown-up daughter learn to blush in the presence of her mother's betrothed rather than her own? I confess that I advised you to change your dress, but not to put on a bridal veil; to go away from the tomb, not to prepare a bridal couch. What is the meaning of a newly-married woman who already has sons-in-law? How unseemly it is to have children younger than one's grand-children!
60. But let us return to the point, and not, while we are grieving over the wounds of our sins, leave the physician, and whilst ministering to the sores of others, let our own go on increasing. The Physician is then here asked for. Do not fear, because the Lord is great, that perhaps He will not condescend to come to one who is sick, for He often comes to us from heaven; and is wont to visit not only the rich but also the poor and the servants of the poor. ... As He is worthy of being remembered, so, too, is He worthy of being longed for, worthy, too, of love, for His condescension to every single matter which affects men, and His marvellous acts. He disdains not to visit widows, and to enter the narrow rooms of a poor cottage. As God He commands, as man He visits. ...
61. Do you see what kinds of healing are with Him? He commands the fever, He commands the unclean spirits, at another place He lays hands on them. He was wont then to heal the sick, not only by word but also by touch. And do you then, who burn with many desires, taken either by the beauty or by the fortune of some one, implore Christ, call in the Physician, stretch forth your right hand to Him, let the hand of God touch your inmost being, and the grace of the heavenly Word enter the veins of your inward desires, let God's right hand strike the secrets of your heart. He spreads clay on the eyes of some that they may see, and the Creator of all teaches us that we ought to be mindful of our own nature, and to discern the vileness of our body; for no one can see divine things except one who through knowledge of his vileness cannot be puffed up. Another is bidden to show himself to the priest, that he may for ever be free from the scales of leprosy. For he alone can preserve his purity, both of body and soul, who knows how to show himself to that priest, Whom we have received as an Advocate for our sins, and to Whom is plainly said: "Thou art a priest for ever after the order of Melchisedech."
63. And be not afraid that there will be any delay in healing. He who is healed by Christ has no hindrances. You must use the remedy which you have received; and as soon as He has given the command, the blind man sees, the paralytic walks, the dumb speaks, the deaf hears, she that has a fever ministers, the lunatic is delivered. And do you, then, who ever after an unseemly fashion languish for desire of anything, entreat the Lord, show Him your faith, and fear no delay. Where there is prayer, the Word is present, desire is put to flight, lust departs. And be not afraid of offending by confession, take it rather as a right, for you who were before afflicted by an intense disease of the body will begin to minister to Christ. ...
65. At the same time it is also shown what he ought to be who ministers to Christ, for first he must be free from the enticements of various pleasures, he must be free from inward languor of body and soul, that he may minister the Body and Blood of Christ. For no one who is sick with his own sins, and far from being whole, can minister the remedies of the healing of immortality. See what thou doest, O priest, and touch not the Body of Christ with a fevered hand. First be healed that thou mayest be able to minister. If Christ bids those who are now cleansed, but were once leprous, to show themselves to the priests, how much more is it fitting for the priest himself to be pure. That widow, then, cannot take it ill that I have not spared her, since I spare not myself. ...
67. I say, then, that widows who have been in the habit of giving neither are in want of their necessary expenses, nor of help, who in very great dangers have often guarded the resources of their husbands; and further, I think that the good offices of a husband are usually made up for to them by sons-in-law and other relatives, and that God's mercy is more ready to help them, and therefore, when there is no special cause for marrying, the desire of so doing should not exist.
68. This, however, I say as a counsel, we do not order it as a precept, stirring up the wills of widows rather than binding them. For I do not forbid second marriages, only I do not advise them. The consideration of human weakness is one thing, the grace of chastity is another. I say more, I do not forbid second, but do not approve of often repeated marriages, for not everything is expedient which is lawful: "All things are lawful to me," says the Apostle, "but all things are not expedient." ...
69. It is then lawful to marry, but it is more seemly to abstain, for there are bonds in marriage. Do you ask what bonds? "The woman who is under a husband is bound by the law so long as her husband liveth; but if her husband be dead she is loosed from the law of her husband." It is then proved that marriage is a bond by which the woman is bound and from which she is loosed. Beautiful is the grace of mutual love, but the bondage is more constant. "The wife hath not power of her own body, but the husband." And lest this bondage should seem to be rather one of sex than of marriage, there follows: "Likewise, also, the husband hath not power of his own body, but the wife." How great; then, is the constraint in marriage, which subjects even the stronger to the other; for by mutual constraint each is bound to serve. Nor if one wishes to refrain can he withdraw his neck from the yoke, for he is subject to the incontinence of the other. It is said: "Ye are bought with a price, be not ye servants of men." You see how plainly the servitude of marriage is defined. It is not I who say this, but the Apostle; or, rather. it is not he, but Christ, Who spoke in him. And he spoke of this servitude in the case of good married people. For above you read: "The unbelieving husband is sanctified by his believing wife; and the unbelieving wife by her believing husband. And further on: "But if the unbelieving depart, let him depart. A brother or a sister is not bound in such cases." If, then, a good marriage is servitude, what is a bad one, when they cannot sanctify, but d estroy one another?
70. But as I exhort widows to keep the grace of their gift, so, too, I incite women to observe ecclesiastical discipline, for the Church is made up of all. Though it be the flock of Christ, yet some are fed on strong food, others are still nourished with milk, who must be on their guard against those wolves who are hidden in sheep's clothing, pretending to all appearance of continence, but inciting to the foulness of incontinence. For they know how severe are the burdens of chastity, since they cannot touch them with the tips of their fingers; they require of others that which is above measure, when they themselves cannot even observe any measure, but rather give way under the cruel weight. For the measure of the burden must always be according to the strength of him who has to bear it; otherwise, where the bearer is weak, he breaks down with the burden laid upon him; for too strong meat chokes the throats of infants.
71. And so as ill a multitude of bearers their strength is not estimated by that of a few; nor do the stronger receive their tasks in accordance with the weakness of others, but each is allowed to bear as great a burden as he desires, the reward increasing with the increase of strength; so, too, a snare is not to be set for women, nor a burden of continence beyond their strength to be taken up, but it must be left to each to weigh the matter for herself, not compelled by the authority of any command, but incited by increase of grace. And so for different degrees of virtue a different reward is set forth, and one thing is not blamed that another may be praised; but all are spoken of, in order that what is best may be preferred.
72. Marriage, then, is honourable, but chastity is more honourable, for "he that giveth his virgin ill marriage doeth well, but he that giveth her not in marriage doeth better. That, then, which is good need not be avoided, but that which is better should be chosen. And so it is not laid upon any, but set before him. And, therefore, the Apostle said well: "Concerning virgins I have no commandment of the Lord, yet I give my counsel." For a command is issued to those subject, counsel is given to friends. Where there is a commandment, there is a law; where counsel, there is grace. A commandment is given to enforce what is according to nature, a counsel to incite us to follow grace. And, therefore, the Law was given to the Jews, but grace was reserved for the elect. The Law was given that, through fear of punishment, it might recall those who were wandering beyond the limits of nature, to their observance, but grace to incite the elect both by the desire of good things, and also by the promised rewards. ...
75. So, then, a commandment to this effect is not given, but a counsel is. Chastity is commanded entire continence counselled. "But all men cannot receive this saying, but they to whom it is given. For there are eunuchs which were so born from their mothers womb," in whom exists a natural necessity not the virtue of chastity. "And there are eunuchs who have made themselves eunuchs," of their own will, that is, not of necessity. "And there are eunuchs which were made eunuchs of men ... " And, therefore, great is the grace of continence in them, because it is the will, not incapacity, which makes a man continent. For it is seemly to preserve the gift of divine working whole. And let them not think it too little not to be impeded by the inclination of the body, for if the reward for going through that conflict is taken from their reach, the matter of sin is also removed, and though they cannot receive the crown, no more can they be overcome. They have other kinds of virtues by which they ought to commend themselves if their faith be firm, their mercifulness abundant, avarice far from them, grace abundant. But in them there is no fault, for they are ignorant of the act of sin.
76. The case is not the same of those who mutilate themselves, and I touch upon this point advisedly, for there are some who look ripen it as a holy deed to check by the evil violence of this sort. And though I am not willing to express my own opinion concerning them, though decisions of our forefathers are in existence; but then consider whether this tends not rather to a declaration of weakness than to a reputation for strength. On this principle no one should fight lest he be overcome, nor make use of his feet, fearing the danger of stumbling, nor let his eyes do their office because he fears a fall through lust. But what does it profit to cut the flesh, when there may be guilt even in a look? "For whosoever looketh on a woman to lust after her hath committed adultery already with her in his heart. " And likewise she who looks on a man to lust after him commits adultery. It becomes us, then, to be chaste, not weak, to have our eyes modest, not feeble. ...
79. For the Creator of all knows that the dispositions of each are different, and therefore incited virtue by rewards, instead of binding weakness by chains. And he, the teacher of the Gentiles, the good guide of our conduct, and instructor of our inmost affections, who had learnt in himself that the law of the flesh resists the law of the mind, but yields to the grace of Christ, he knows, I say, that various movements of the mind are opposed to each other; and, therefore, so expresses his exhortations to chastity, as not to do away with the grace of marriage, nor has he so exalted marriage as to check the desire of chastity. But beginning with the recommendation of chastity, he goes on to remedies against incontinence, and having set before the stronger the prize of their high calling, he suffers no one to faint by the way; approving those who take the lead so as not to make little of those who follow. ...
81. The marriage bond is not then to be shunned as though it were sinful, but rather declined as being a galling burden. For the law binds the wife to bear children in labour and in sorrow, and is in subjection to her husband, for that he is lord over her. So, then, the married woman, but not the widow, is subject to labour and pain in bringing forth children, and she only that is married, not she that is a virgin, is under the power of her husband. The virgin is free from all these things, who has vowed her affection to the Word of God, who awaits the Spouse of blessing with her lamp burning with the light of a good will. And so she is moved. by counsels, not bound by chains.
82. But neither has the widow received any command, but a counsel; a counsel, however, not given once only but often repeated. For, first, it is said: "It is good for a man not to touch a woman." ... And that it is well pleasing to the Lord, and honourable, and, lastly, that perseverance in widowhood is happier, he lays down not only as his own judgment, but also as an aspiration of the Holy Spirit. Who, then, can reject the kindness of such a counsellor? Who gives the reins to the will, and advises in the case of others that which he has found advantageous by his own experience, he who is not easy to catch up, and is not hurt at being equalled. Who, then, would shrink from becoming holy in body and spirit, since the reward is far above the toil, grace beyond need, and the wages above the work?
83. And this, I say, not in order to lay a snare for others, but that as a good husbandman of the land entrusted to me, I may see this field of the Church to be fruitful, at one time blossoming with the flowers of purity, at another time strong in the gravity of widow-hood, and yet again abounding with the fruits of wedlock. For though they be diverse, yet they are the fruits of one field; there are not so many lilies in the gardens as ears of corn in the fields, and many more fields are prepared for receiving seed than lie fallow after the crops are gathered in.
84. Widowhood is, then, good, which is so often praised by the judgment of the apostles, for it is a teacher of the faith and a teacher of chastity. Whereas they who honour the adulteries and the shame of their gods appointed penalties for celibacy and widowhood; that zealous in pursuit of crimes they might punish the study of virtues; under the pretext, indeed, of seeking increase of the population, but in reality that they might put an end to the purpose of chastity. ... The labourer ..., as he grows too old, entrusts the guiding of the plough to others, and worn out by the toil of his youth, enjoys in his old age that which his foresight has cared for, still ready to prune the vine rather than to press the grapes, so as to check the luxuriance of early life, and to cut off with his pruning knife the wantonness of youth, teaching, as it were, that blessed fruitfulness is to be aimed at even in the vine.
85. In like manner the widow ... yet orders the peace of the whole house: though now freed from carrying burdens, she is yet watchful for the younger who are to be married; and with the thoughtfulness of old age she arranges where more pains would be profitable, where produce would be more abundant, which is fitted for the marriage bond. And so, if the field is entrusted to the elder rather than to the younger, why should you think that it is more advantageous to be a married woman than a widow? But, if the persecutors of the faith have also been the persecutors of widowhood, most certainly by those who hold the faith, widowhood is not to be shunned as a penalty, but to be esteemed as a reward.
86. Perhaps ... it may seem good to some that marriage should again be entered upon for the sake of having children. But if the desire of children be a reason for marrying, certainly where there are children, the reason does not exist. And is it wise to wish to have a second trial of that fruitfulness which has already been tried in vain, or to submit to the solitude which you have already borne? This is the case of those who have no children.
87. Then, too, she who has borne children, and has lost them (for she who has a hope of bearing children will have an intenser longing), does not she, I say, seem to herself to be covering over the deaths of her lost children by the celebration of a second marriage? Will she not again suffer what she is again seeking? and does she not shrink at the graves of her hopes, the memories of the bereavements she has suffered, the voices of the mourners? Or, when the torches are lit and night is coming on, does she not think rather that funeral rites are being prepared than a bridal chamber? Why, then, my daughter, do you seek again those sorrows which you dread, more than you look for children whom you no longer hope for? If sorrow is so grievous, one should rather avoid than seek that which causes it.
88. And what advice shall I give to you who have children? What reason have you for marrying? Perhaps foolish light-mindedness, or the habit of incontinence, or the consciousness of a wounded spirit is urging you on. But counsel is given to the sober, not to the drunken, and so my words are addressed to the free conscience which is whole in each respect. She that is wounded has a remedy, she that is upright a counsel. What do you intend to do then, my daughter? Why do you seek for heirs from without when you have your own? You are not desiring of children, for you have them, but servitude from which you are free. For this true servitude, in which love is exhausted, which no longer the charm of virginity, and early youth, full of holy modesty and grace, excites; when offences are more felt, and rudeness is more suspected, and agreement less common, which is not bound fast by love deeply rooted by time, or by beauty in its prime of youth. Duty to a husband is burdensome, so that you are afraid to love your children and blush to look at them; and a cause of disagreement arises from that which ordinarily causes mutual love to increase the tender affections of parents. You wish to give birth to offspring who will be not the brothers but the adversaries of your children. For what is to bring forth other children other than to rob the children which you have, who are deprived alike of the offices of affection and of the profit of their possessions.
89. The divine law has bound together husband and wife by its authority, and yet mutual love remains a difficult matter. For God took a rib from the man, and formed the woman so as to join them one to the other, and said: "They shall be one flesh." He said this not of a second marriage but of the first, for neither did Eve take a second husband, nor does holy Church recognise a second bridegroom. ...
8. ... [I]s there anything so reprobate as that which excites to luxury, to corruption, to wantonness, as the incentive to lust, the enticer to pleasure, the fuel of incontinence, the firebrand of desire? What new school has sent out these Epicureans? Not a school of philosophers, as they themselves say, but of unlearned men who preach pleasure, persuade to luxury, esteem chastity to be of no use. ...
10. What virgin can hear that there is no reward for her chastity and not groan? Far be it from her to believe this easily, and still more to lay aside her zeal, or change the intention of her mind. What widow, when she learnt that there was no profit in her widowhood, would choose to preserve her marriage faith and live in sorrow, rather than give herself up to a happier condition? Who, bound by the marriage-bond, if she hear that there is no honour in chastity, might not be tempted by careless levity of body or mind? And for this reason the Church in the holy lessons, and in the addresses of her priests, proclaims the praise of chastity and the glory of virginity.
11. In vain, then, does the Apostle say: "I wrote to you, in an Epistle, not to mingle with fornicators;" and lest perchance they should say, We are not speaking of all the fornicators of the world, but we say that he who has been baptised in Christ ought not now to be esteemed a fornicator, but his life, whatever it is, is accepted of God, the Apostle has added "Not at all [meaning] with the fornicators of this world," and farther on, "If any that is named a brother be a fornicator, or covetous, or an idolator, or a reviler, or a drunkard, or an extortioner, with such an one not even to eat. For what have I to do with judging them that are without?" And to the Ephesians: "But fornication, and all uncleanness, and covetousness let it not even be named among you, as becometh saints." And immediately he adds: "For this ye know, that no immodest person, nor unclean, nor covetous, which is an idolator, hath any inheritance in the kingdom of Christ and of God." It is clear that this is said of the baptised, for they receive the inheritance, who are baptised into the death of Christ and are buried together with Him, that they may rise again with Him. ...
12. These then ought to take heed to themselves who have that which they may lose, rather than they who have it not. These ought to act with greater care, these ought to guard against the allurements of vice, or incentives to error, which arise chiefly from food and drink. For "the people sat down to eat and drink, and rose up to play."
13. Epicurus himself also, whom these persons think they should follow rather than the apostles, the advocate of pleasure, although he denies that pleasure brings in evil, does not deny that certain things result from it from which evils are generated; and asserts in fine that the life of the luxurious which is filled with pleasures does not seem to be reprehensible, unless it be disturbed by the fear either of pain or of death. But how far he is from the truth is perceived even from this, that he asserts that pleasure was originally created in man by God its author ... .
14. But Holy Scripture refutes this, for it teaches us that pleasure was suggested to Adam and Eve by the craft and enticements of the serpent. Since, indeed, the serpent itself is pleasure, and therefore the passions of pleasure are various and slippery, and as it were infected with the poison of corruptions, it is certain then that Adam, being deceived by the desire of pleasure, fell away from the commandment of God and from the enjoyment of grace. How then can pleasure recall us to paradise, seeing that it alone deprived us of it?
17. ... Who then are these new teachers who reject the merit of fasting? Is it not the voice of heathen who say, "Let us eat and drink?" whom the Apostle well ridicules, when he says: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me if the dead rise not? Let us eat and drink, for to-morrow we die." That is to say, What profited me my contention even unto death, except that I might redeem my body? And it is redeemed in vain if there is no hope of the resurrection. And, consequently, if all hope of the resurrection is lost, let us eat and drink, let us not lose the enjoyment of things present, who have none of things to come. It is then for them to indulge in meats and drinks who hope for nothing after death.
18. Rightly then does the Apostle, arguing against these men, warn us that we be not shaken by such opinions, saying: "Be not deceived, evil communications corrupt good manners. Be ye righteously sober and sin not, for some have no knowledge of God." Sobriety, then, is good, for drunkenness is sin. ...
20. Since, then, philosophy has disowned those men, is the Church not to exclude them? ...
22. ... What then do those men mean, who endeavour to prevent those whom the Apostle has gained, and whom Christ has redeemed with His own blood? asserting that the baptised ought not to give themselves to the discipline of the virtues, that revellings injure them not, nor abundance of pleasures; that they are foolish who go without them, that virgins ought to marry, bear children, and likewise widows to repeat that converse with man which they have once experienced with ill results; and that even if they can contain, they are in error who will not again enter the marriage bond.
23. What then? Would you have us put off the man in order to put on the beast, and stripping ourselves of Christ, clothe ourselves or be superclothed with the garments of the devil? But since the very teachers of the heathen did not think that honour and pleasure could be joined together, because they would seem thus to class beasts with men, shall we as it were infuse the habits of beasts into the human breast, and inscribe on the reasonable mind the unreasoning ways of wild beasts?
26. ... [W]hat is more admirable than abstinence, which makes even the years of youth to ripen, so that there is an old age of character? For as by excess of food and by drunkenness even mature age is excited, so the wildness of youth is lessened by scanty feasts and by the running stream. An external fire is extinguished by pouring on water, it is then no wonder if the inward heat of the body is cooled by draughts from the stream, for the flame is fed or fails according to the fuel. As hay, straw, wood, oil, and such like things are the nourishment which feeds fire, if you take them away, or do not supply them, the fire is extinguished. In like manner then the heat of the body is supported or lessened by food, it is excited by food and lessened by food. Luxury then is the mother of lust.
27. And is not temperance agreeable to nature, and to that divine law, which in the very beginning of all created things gave the springs for drink and the fruits of the trees for food? After the Flood the just man found wine a source of temptation to him. Let us then use the natural drink of temperance, and would that we all were able to do so. But because all are not strong the Apostle said: "Use a little wine because of thy frequent infirmities." We must drink it then not for the sake of pleasure, but because of infirmity, and therefore sparingly as a remedy, not in excess as a gratification. ...
31. ... [H]ow should that not be profitable by which our sins are purged? And if you offer this with humility and with mercy, your bones, as Isaiah said, shall be fat, and you shall be like a well-watered garden. So, then, your soul shall grow fat and its virtues also by the spiritual richness of fasting, and your fruits shall be multiplied by the fertility of your mind, so that there may be in you the inebriation of soberness, like that cup of which the Prophet says: "Thy cup which inebriates, how excellent it is!"
32. But not only is that temperance worthy of praise which moderates food, but also that which moderates lust. Since it is written: "Go not after thy lusts, and deny thy appetite. If thou givest her desires to thy soul, thou wilt be a joy to thine enemies;" and farther on; "Wine and women make even wise men to fall away;" So that Paul teaches temperance even in marriage itself; for he who is incontinent in marriage is a kind of adulterer, and violates the law of the Apostle.
33. And why should I tell how great is the grace of virginity, which was found worthy to be chosen by Christ, that it might be even the bodily temple of God, in which as we read the fulness of the Godhead dwelt bodily. A Virgin conceived the Salvation of the world, a Virgin brought forth the life of all. Virginity then ought not to be left to itself, seeing that it benefited all in Christ. A Virgin bore Him Whom this world cannot contain or support. And when He was born from His mother's womb, He yet preserved the fence of her chastity and the inviolate seal of her virginity. And so Christ found in the Virgin that which He willed to make His own, that which the Lord of all might take to Himself Further, our flesh was cast out of Paradise by a man and woman and was joined to God through a Virgin. ...
35. Again, with what reverence for virginity has the holy Apostle spoken: "Concerning virgins I have no commandment of the Lord, but I give my counsel, as having obtained mercy of the Lord." He has received no commandment, but a counsel, for that which beyond the law is not commanded, but is rather advised by way of counsel. Authority is not assumed but grace is shown, and this is not shown by anyone, but by him who obtained mercy from the Lord. Are then the counsels of these men better than those of the apostles? The Apostle says, "I give my counsel," but they think it right to dissuade any from cultivating virginity.
36. And we ought to recognise what commendation of it the prophet, or rather Christ in the prophet, has uttered in a short verse; "A garden enclosed," says He, "is My sister, My spouse, a garden enclosed, a sealed fountain." Christ says this to the Church, which he desires to be a virgin, without spot, without a wrinkle. A fertile garden is virginity, which can bear many fruits of good odour. A garden enclosed, because it is everywhere shut in by the wall of chastity. A sealed fountain, because virginity is the source and origin of modesty, having to keep inviolate the seal of purity, in which source the image of God is reflected, since the purity of simplicity agrees also with chastity of the body.
38. ... "The unmarried woman and the virgin think of the things of the Lord, that they may be holy in body and spirit." She has then her wall against the tempests of this world, and so fortified by the defence of divine protection she is disturbed by none of the blasts of this world. Good then is counsel, because there is advantage in counsel, but there is a bond in a commandment. Counsel attracts the willing, commandment binds the unwilling. If then anyone has followed counsel, and not repented, she has gained an advantage; but if she has repented, she has no ground for blaming the Apostle, for she ought herself to have judged of her own weakness; and so she is responsible for her own will, inasmuch as she bound herself by a bond and knot beyond her power to bear.
39. And so like a good physician, desiring to preserve the stability of virtue in the strong, and to give health to the weak, he gives counsel to the one, and points out the remedy to the others: "He that is weak eateth herbs," let him take a wife; he that has more power let him seek the stronger meat of virtue. And rightly he added: "For he who being steadfast hath settled in his own heart, having no necessity, but hath power over his own will, and hath determined this in his own heart, to keep his own virgin, doeth well. So then both he who giveth his own virgin in marriage, doeth well; and he that giveth her not in marriage, doeth better. A woman is bound by the law, for so long a time as her husband liveth. But if her husband have fallen asleep, she is freed, let her marry whom she will, only in the Lord. But she will be more happy if she abide as she is, after my counsel, for I think that I also have the Spirit of the Lord." This is to have the counsel of God, to search diligently into all things, and to advise things that are best, and to point out those that are safest. ...
107. Let a wife show deference, not be a slave to her husband; let her show herself ready to be ruled not coerced. She is not worthy of wedlock who deserves chiding. Let a husband also guide his wife like a steersman, honour her as the partner of his life, share with her as a joint heir of grace. ...
111. Imitate [Mary], holy mothers, who in her only dearly beloved Son set forth so great an example of maternal virtue; for neither have you sweeter children, nor did the Virgin seek the consolation of being able to bear another son. ...
20. ... Even in [the archangels'] nature there is a capacity of sin, though not one of improvement by discipline, for every reasonable creature is exposed to influences from without itself, and liable to judgment. It is on the influences which work upon us that the award of judgment, and corruption, or advance to perfection, do depend, and therefore Ecclesiastes saith: "For God shall bring all His work to judgment." Every creature, then, has within it the possibility of corruption and death, even though it do not [at present] die or commit sin; nor, if in anything it deliver not itself over to sin, hath it this boon of its immortal nature, but of discipline or of grace. Immortality, then, that is of a gift is one thing: immortality without the possibility of change is another.
21. Do we deny the immortality of Christ's Godhead, because He tasted death for all in the flesh? Then is Gabriel better than Christ, for Gabriel never died, but Christ gave up the ghost. But the servant is not above his lord, and we must discern the weakness of flesh from the eternity of Godhead. Christ's Death had its source in the flesh, immortality is of the nature of Christ's sovereignty. ...
44. ... [W]e ought to regard the virtues whereby the fruit of life eternal is gained, as wrought in God – chastity, piety, devoutness, faith, and others of this kind, whereby the will of God is expressed. ...
52. Christ ... is the beginning of our virtue. He is the beginning of purity, Who taught maidens not to look for the embraces of men, but to yield the purity of their bodies and minds to the service of the Holy Spirit rather than to a husband. Christ is the beginning of frugality, for He became poor, though He was rich. Christ is the beginning of patience, for when He was reviled, He reviled not again, when He was struck, He did not strike back. Christ is the beginning of humility, for He took the form of a servant, though in the majesty of His power He was equal with God the Father. From Him each several virtue has taken its origin. ...
12. ... [T]he Apostle says: "For God, sending His own Son in the likeness of sinful flesh, and for sin condemned sin in the flesh, that the righteousness of the Law might be fulfilled in us." He does not say "in the likeness of flesh," for Christ took on Himself the reality not the likeness of flesh; nor does He say in the likeness of sin, for He did no sin, but was made sin for us. Yet He came "in the likeness of sinful flesh;" that is, He took on Him the likeness of sinful flesh, the likeness, because it is written: "He is man, and who shall know Him?" He was man in the flesh, according to His human nature, that He might be recognised, but in power was above man, that He might not be recognised, so He has our flesh, but has not the failings of this flesh.
13. For He was not begotten, as is every man, by intercourse between male and female, but born of the Holy Spirit and of the Virgin; He received a stainless body, which not only no sins polluted, but which neither the generation nor the conception had been stained by any admixture of defilement. For we men are all born under sin, and our very origin is in evil, as we read in the words of David: "For lo, I was conceived in wickedness, and in sin did my mother bring me forth." Therefore the flesh of Paul was a body of death, as he himself says: "Who shall deliver me from the body of this death?" But the flesh of Christ condemned sin, which He felt not at His birth, and crucified by His death, so that in our flesh there might be justification through grace, in which before there had been pollution by guilt. ...
59. ... Paul teaches us that we must not abandon those who have committed a sin unto death, but that we must rather coerce them with the bread of tears and tears to drink, yet so that their sorrow itself be moderated. For this is the meaning of the passage: "Thou hast given them to drink in large measure," that their sorrow itself should have its measure, lest perchance he who is doing penance should be consumed by overmuch sorrow, as was said to the Corinthians: "What will ye? Shall I come to you with a rod, or in love and a spirit of meekness?" But even the rod is not severe, since he had read: "Thou shalt beat him indeed with the rod, but shalt deliver his soul from death."
60. What the Apostle means by the rod is shown by his invective against fornication, his denunciation of incest, his reprehension of pride, because they were puffed up who ought rather to be mourning, and lastly, his sentence on the guilty person, that he should be excluded from communion, and delivered to the adversary, not for the destruction of the soul but of the flesh. For as the Lord did not give power to Satan over the soul of holy Job, but allowed him to afflict his body, so here, too, the sinner is delivered to Satan for the destruction of the flesh, that the serpent might lick the dust of his flesh, but not hurt his soul.
61. Let, then, our flesh die to lusts, let it be captive, let it be subdued, and not war against the law of our mind, but die in subjection to a good service, as in Paul, who buffeted his body that he might bring it into subjection, in order that his preaching might become more approved, if the law of his flesh agreed and was consonant with the law of his flesh. For the flesh dies when its wisdom passes over into the spirit, so that it no longer has a taste for the things of the flesh, but for the things of the spirit. Would that I might see my flesh growing weak, would that I were not dragged captive into the law of sin, would that I lived not in the flesh, but in the faith of Christ! And so there is greater grace in the infirmity of the body than in its soundness.
62. Having explained Paul's meaning, let us now consider the words themselves, in what sense he said that he had delivered him to Satan for the destruction of the flesh, for the devil it is who tries us. For he brings ailments on each of our limbs, and sickness on our whole bodies. And then, too, he smote holy Job with evil sores from the feet to the head, because he had received the power of destroying his flesh, when God said: "Behold, I give him up unto thee, only preserve his life." This the Apostle took up in the same words, giving up this man to Satan for the destruction of the flesh, that his spirit might be saved in the day of our Lord Jesus Christ.
63. Great is the power, great is the gift, which commands the devil to destroy himself. For he destroys himself when he makes the man whom he is seeking to overthrow by temptation stronger instead of weak, because whilst he is weakening the body he is strengthening his soul. For sickness of the body restrains sin, but luxury sets on fire the sin of the flesh.
64. The devil is then deceived so as to wound himself with his own bite, and to arm against himself him whom he thought to weaken. ...
65. ... [W]hat is venom becomes a medicine, the venom serves to the destruction of the flesh, it becomes medicine to the healing of the spirit. For that which hurts the body benefits the spirit.
66. Let, then, the serpent bite the earthy part of me, let him drive his tooth into my flesh, and bruise my body; and may the Lord say of me: "I give him up unto thee, only preserve his life." How great is the power of Christ, that the guardianship of man is made a charge even to the devil himself, who always desires to injure him. Let us then make the Lord Jesus favourable to ourselves. At the command of Christ the devil himself becomes the guardian of his prey. Even unwillingly he carries out the commands of heaven, and, though cruel, obeys the commands of gentleness.
67. But why do I commend his obedience? Let him be ever evil that God may be ever good, Who converts his ill-will into grace for us. He wishes to injure us, but cannot if Christ resist him. He wounds the flesh but preserves the life. ... For this is the sentence of condemnation on the serpent: "Dust shall be thy food." What dust? Surely that of which it is said: "Dust thou art, and into dust shall thou return.
68. The serpent eats this dust, if the Lord Jesus is favourable to us, that our spirit may not sympathise with the weakness of the flesh, nor be set on fire by the vapours of the flesh and the heat of our members. "It is better to marry than to burn," for there is a flame which burns within. Let us not then suffer this fire to approach the bosom of our minds and the depths of our hearts, lest we burn up the covering of our inmost hearts, and lest the devouring fire of lust consume this outward garment of the soul and its fleshy veil, but let us pass through the fire. And should any one fall into the fire of love let him leap over it and pass forth; let him not bind to himself adulterous lust with the bands of thoughts, let him not tie knots around himself by the fastenings of continual reflection, let him not too often turn his attention to the form of a harlot, and let not a maiden lift her eyes to the countenance of a youth. And if by chance she has looked and is caught, how much more will she be entangled if she gazes with curiosity.
69. Let custom itself teach us. A woman covers her face with a veil for this reason, that in public her modesty may be safe, that her face may not easily meet the gaze of a youth, let her be covered with the nuptial veil, so that not even in chance meetings she might be exposed to the wounding of another or of herself, though the wound of either were indeed hers. But if she cover her head with a veil that she may not accidentally see or be seen(for when the head is veiled the face is hidden), how much more ought she to cover herself with the veil of modesty, so as even in public to have her own secret place.
70. But granted that the eye has fallen upon another, at least let not the inward affection follow. For to have seen is no sin, but one must be careful that it be not the source of sin. The bodily eye sees, but let the eye of the heart be closed; let modesty of mind remain. We have a Lord Who is both strict and indulgent. The prophet indeed said: "Look not upon the beauty of a woman that is all harlot." But the Lord said: "Whoever shall look on a woman to lust after her, hath committed adultery with her already in his heart." He does not say, "Whosoever shall look hath committed adultery," but "Whosoever shall look on her to last after her." He condemned not the look but sought out the inward affection. But that modesty is praiseworthy which has so accustomed itself to close the bodily eyes as often not to see what we really behold. For we seem to behold with the bodily sight whatever meets us; but if there be not joined to this any attention of the mind, the sight also, according to what is usual in the body, fades away, so that in reality we see rather with the mind than with the body.
71. And if the flesh has seen the flame, let us not cherish that flame in our bosoms, that is, in the depths of the heart and the inward part of the mind. Let us not instil this fire into our bones, let us not bind bonds upon ourselves, let us not join in conversation with such as may be the cause to us of unholy fires. The speech of a maiden is a snare to a youth, the words of a youth are the bonds of love.
72. Joseph saw the fire when the woman eager for adultery spoke to him. She wished to catch him with her words. She set the snares of her lips, but was not able to capture the chaste man. For the voice of modesty, the voice of gravity, the rein of caution, the care for integrity, the discipline of chastity, loosed the woman's chains. So that unchaste person could not entangle him in her meshes. She laid her hand upon him; she caught his garment, that she might tighten the noose around him. The words of a lascivious woman are the snares of lust, and her hands the bonds of love; but the chaste mind could not be taken either by snares or by bonds. The garment was cast off, the bonds were loosed, and because he did not admit the fire into the bosom of his mind, his body was not burnt.
73. You see, then, that our mind is the cause of our guilt. And so the flesh is innocent, but is often the minister of sin. Let not, then, desire of beauty overcome you. Many nets and many snares are spread by the devil. The look of a harlot is the snare of him who loves her. Our own eyes are nets to us, wherefore it is written: "Be not taken with thine eyes." So, then, we spread nets for ourselves in which we are entangled and hampered. We bind chains on ourselves, as we read: "For every one is bound with the chains of his own sins." ...
75. Let us ... pass over this fire of lust, fearing which Paul – but fearing for us, inasmuch as by buffeting his body he had come no longer to fear for himself – says to us: "Flee fornication." Let us then flee it as though following us, though indeed it follows not behind us, but within our very selves. Let us then diligently take heed lest while we are fleeing from it we carry it with ourselves. For we wish for the most part to flee, but if we do not wholly cast it out of our mind, we rather take it up than forsake it. Let us then spring over it, lest it be said to us: "Walk ye in the flame of your fire, which ye have kindled for yourselves." For as he who "takes fire into his bosom burns his clothes," so he who walks upon fiery coals must of necessity burn his feet, as it is written: "Can one walk upon coals of fire and not burn his feet?"
76. This fire is dangerous, let us then not feed it with the fuel of luxury. Lust is fed by feastings, nourished by delicacies, kindled by wine, and inflamed by drunkenness. Still more dangerous than these are the incentives of words, which intoxicate the mind as it were with a kind of wine of the vine of Sodore. Let us be on our guard against abundance of this wine, for when the flesh is intoxicated the mind totters, the heart wavers, the heart is carried to and fro. And so with regard to each that precept is useful wherein Timothy is warned: "Drink a little wine because of thy frequent infirmities." When the body is heated, it excites the glow of the mind; when the flesh is chilled with the cold of disease the spirit is chilled; when the body is in pain, the mind is sad, but the sadness shall become joy.
77. Do not then fear if your flesh be eaten away, the soul is not consumed. And so David says that he does not fear, because the enemy were eating up his flesh but not his soul, as we read: "When evil-doers come near upon me to eat up my flesh, my foes who trouble me, they were weakened and fell." So the serpent works overthrow for himself alone, therefore is he who has been injured by the serpent given over to the serpent that he may raise up again him whom he cast down, and the overthrow of the serpent may be the raising again of the man. And Scripture testifies that Satan is the author of this bodily suffering and weakness of the flesh, where Paul says: "There was given unto me a thorn in the flesh, a messenger of Satan to buffet me, that I should not be exalted." So Paul learned to heal even as he himself had been made whole.
79. ... [I]t is needful to separate one who has grievously fallen, lest a little leaven corrupt the whole lump. And the old leaven must be purged out, or the old man in each person; that is, the outward man and his deeds, he who among the people has grown old in sin and hardened in vices.
93. ... Rightly can he be on his guard against the serpent who is not ignorant of his devices, of which there are so many to our detriment. He is always desirous to do harm, always desirous to circumvent us, that he may cause death; but we ought to take heed lest our remedy become an occasion of triumph for him; for we are circumvented by him, if any one perish through overmuch sorrow, who might be set free by pitifulness. ...
95. But lest any one be perplexed because it is written: "I have delivered such an one unto Satan for the destruction of the flesh, and should say: How can he attain forgiveness whose whole flesh has perished, seeing that it is evident that man was redeemed both in body and soul, and is saved in both and that neither the soul without the body, nor yet the body without the soul, since both are united by their fellowship in the deeds that have been done, can be without fellowship either in punishment or in reward? Let this suffice for an answer to him: That "destruction" does not mean the complete annihilation of the flesh, but its chastening. For as he who is dead to sin lives to God, so the allurements of the flesh perish, and the flesh dies to its lusts, in order that it may live again to purity and to other good works.
96. And what more suitable example can we take than one from our common mother? For the earth itself, from which we are all taken, when it is not worked and cultivated, seems to be desert; and the field dies to the vines or olive-trees with which it was planted, and yet it does not lose its own nutritive power, which is, as it were, its life. And then later, when cultivation begins once more, and the seed is sown for which the land seems suitable, it breaks forth again more fruitful than before with its products. It is not, then, anything so strange if our flesh is said to die, and yet is understood to be subdued rather than annihilated.
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