Philip Schaff (ed.) · 172 of 235

Against Jovinianus. · Book I · Part 2

9. Then come the words“But I say to the unmarried and to widows, it is good for them if they abide even as I. But if they have not continency, let them marry: for it is better to marry than to burn.” Having conceded to married persons the enjoyment of wedlock and pointed out his own wishes, he passes on to the unmarried and to widows, sets before them his own practice for imitation, and calls them happy if they so abide. “But if they have not continency, let them marry,” just as he said before “But because of fornications,” and “Lest Satan tempt you, because of your incontinency.” And he gives a reason for saying “If they have not continency, let them marry,” viz. “It is better to marry than to burn.” The reason why it is better to marry is that it is worse to burn. Let burning lust be absent, and he will not say it is better to marry. The word better always implies a comparison with something worse, not a thing absolutely good and incapable of comparison. It is as though he said, it is better to have one eye than neither, it is better to stand on one foot and to support the rest of the body with a stick, than to crawl with broken legs. What do you say, Apostle? I do not believe you when you say “Though I be rude in speech, yet am I not in knowledge.” As humility is the source of the sayings “For I am not worthy to be called an Apostle,” and “To me who am the least of the Apostles,” and “As to one born out of due time,” so here also we have an utterance of humility. You know the meaning of language, or you would not quote Epimenides, Menander, and Aratus. When you are discussing continence and virginity you say, “It is good for a man not to touch a woman.” And, “It is good for them if they abide even as I.” And, “I think that this is good by reason of the present distress.” And, “That it is good for a man so to be.” When you come to marriage, you do not say it is good to marry, because you cannot then add “than to burn;” but you say, “It is better to marry than to burn.” If marriage in itself be good, do not compare it with fire, but simply say “It is good to marry.” I suspect the goodness of that thing which is forced into the position of being only the lesser of two evils. What I want is not a smaller evil, but a thing absolutely good.

10. So far the first section has been explained. Let us now come to those which follow. “But unto the married I give charge, yea not I, but the Lord. That the wife depart not from her husband (but and if she depart, let her remain unmarried, or else be reconciled to her husband): and that the husband leave not his wife. But to the rest say I, not the Lord: If any brother hath an unbelieving wife, and she is content to dwell with him, let him not leave her,” and so on to the words “As God hath called each, so let him walk. And so ordain I in all the churches.” This passage has no bearing on our present controversy. For he ordains, according to the mind of the Lord, that excepting the cause of fornication, a wife must not be put away, and that a wife who has been put away, may not, so long as her husband lives, be married to another, or at all events that her duty is to be reconciled to her husband. But in the case of those who are already married at the time of conversion, that is to say, supposing one of the two were a believer, he enjoins that the believer shall not put away the unbeliever. And after stating his reason, viz., that the unbeliever who is unwilling to leave the believer becomes thereby a candidate for the faith, he commands, on the other hand, that if the unbeliever reject the faithful one on account of the faith of Christ, the believer ought to depart, lest husband or wife be preferred to Christ, in comparison with Whom we must hold even life itself cheap. Yet at the present day many women despising the Apostle’s command, are joined to heathen husbands, and prostitute the temples of Christ to idols. They do not understand that they are part of His body though indeed they are His ribs. The Apostle is lenient to the union of unbelievers, who having (believing) husbands, afterwards come to believe in Christ. He does not extend his indulgence to those women who, although Christians, have been married to heathen husbands. To these he elsewhere says, “Be not unequally yoked with unbelievers: for what fellowship have righteousness and iniquity? or what communion hath light with darkness? And what concord hath Christ with Belial? or what portion hath a believer with an unbeliever? And what agreement hath a temple of God with idols? For we are a temple of the living God.” Although I know that crowds of matrons will be furious against me: although I know that just as they have shamelessly despised the Lord, so they will rave at me who am but a flea and the least of Christians: yet I will speak out what I think. I will say what the Apostle has taught me, that they are not on the side of righteousness, but of iniquity: not of light, but of darkness: that they do not belong to Christ, but to Belial: that they are not temples of the living God, but shrines and idols of the dead. And, if you wish to see more clearly how utterly unlawful it is for a Christian woman to marry a Gentile, consider what the same Apostle says, “A wife is bound for so long time as her husband liveth: but if the husband be dead, she is free to be married to whom she will; only in the Lord,” that is, to a Christian. He who allows second and third marriages in the Lord, forbids first marriages with a Gentile. Whence Abraham also makes his servant swear upon his thigh, that is, on Christ, Who was to spring from his seed, that he would not bring an alien-born as a wife for his son Isaac. And Ezra checked an offence of this kind against God by making his countrymen put away their wives. And the prophet Malachi thus speaks, “Judah hath dealt treacherously, and an abomination is committed in Israel and in Jerusalem; for Judah hath profaned the holiness of the Lord which he loveth, and hath married the daughter of a strange god. The Lord will cut off the man that doeth this, him that teacheth and him that learneth, out of the tents of Jacob, and him that offers an offering unto the Lord of hosts.” I have said this that they who compare marriage with virginity, may at least know that such marriages as these are on a lower level than digamy and trigamy.

11. In the above discussion the Apostle has taught that the believer ought not to depart from the unbeliever, but remain in marriage as the faith found them, and that each man whether married or single should continue as he was when baptized into Christ; and then he suddenly introduces the metaphors of circumcision and uncircumcision, of bond and free, and under those metaphors treats of the married and unmarried. “Was any man called being circumcised? let him not become uncircumcised. Circumcision is nothing, and uncircumcision is nothing: but the keeping of the commandments of God. Let each man abide in that calling wherein he was called. Wast thou called being a bondservant? Care not for it: but even if thou canst become free, use it rather. For he that was called in the Lord being a bondservant, is the Lord’s freedman; likewise he that was called, being free, is Christ’s bondservant. Ye were bought with a price; become not bondservants of men. Brethren, let each man, wherein he was called, therein abide with God.” Some, I suppose, will find fault with the Apostle’s way of reasoning. I would therefore ask first, What we are to infer from his suddenly passing in a discussion concerning husbands and wives to a comparison of Jew and Gentile, bond and free, and then returning, when this point is settled, to the question about virgins, and telling us “Concerning virgins I have no commandment from the Lord”; what has a comparison of Jew and Gentile, bond and free, to do with wedlock and virginity? In the next place, how are we to understand the words “Hath any been called in uncircumcision, let him not be circumcised”? Can a man who has lost his foreskin restore it again at his pleasure? Then, in what sense are we to explain “For he that was called in the Lord, being a bondservant, is the Lord’s freedman: likewise he that was called, being free, is Christ’s bondservant.” Fourthly, how is it that he who commanded servants to obey their masters according to the flesh, now says, “Become not bondservants of men.” Lastly, how are we to connect with slavery, or with circumcision, his saying “Brethren, let each man, wherein he was called, therein abide with God,” which even contradicts his previous opinion. We heard him say “Become not bondservants of men.” How can we then possibly abide in that vocation wherein we were called, when many at the time they became believers had masters according to the flesh, whose bondservants they are now forbidden to be? Moreover, what has the argument about our abiding in the vocation wherein we were called, to do with circumcision? for in another place the same Apostle cries aloud “Behold I Paul tell you that, if ye be circumcised, Christ shall profit you nothing”? We must conclude, therefore, that a higher meaning should be given to circumcision and uncircumcision, bond and free, and that these words must be taken in close connection with what has gone before. “Was anyone called being circumcised? let him not become uncircumcised.” If, he says, at the time you were called and became a believer in Christ, if I say, you were called being circumcised from a wife, that is, unmarried, do not marry a wife, that is, do not become uncircumcised, lest you lay upon the freedom of circumcision and chastity the burden of marriage. Again, if anyone was called in uncircumcision, let him not be circumcised. You had a wife, he says, when you believed: do not think the faith of Christ a reason for disagreement, because God called us in peace.“Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God.” For neither celibacy nor marriage availeth anything without works, since even faith, which is specially characteristic of Christians, if it have not works, is said to be dead, and vestal virgins and Juno’s widows might upon these terms be numbered with the saints. “Let each man in the vocation wherein he was called, therein abide.” Whether he had, or had not, a wife when he believed, let him remain in that condition in which he was when called. Accordingly he does not so strongly urge virgins to be married, as forbid divorce. And as he debars those who have wives from putting them away, so he cuts off from virgins the power of being married. “Thou wast called being a slave, heed it not; but even if thou canst become free, use it rather.” Even if you have, he says, a wife, and are bound to her, and pay her due, and have not power over your own body; or if, to speak more clearly, you are the bondservant of your wife, be not sad upon that account, nor sigh for the loss of your virginity. But even if you can find some causes of discord, do not, for the sake of thoroughly enjoying the liberty of chastity, seek your own welfare by destroying another. Keep your wife awhile, and do not go too fast for her lagging footsteps: wait till she follows. If you are patient, your spouse will become a sister, “For he that was called in the Lord, being a bondservant, is the Lord’s freedman: likewise, he that was called being free, is Christ’s bondservant.” He gives his reasons for not wishing wives to be forsaken. He therefore says, I command that Gentiles who believe on Christ do not abandon the married state in which they were before embracing the faith: for he who had a wife when he became a believer, is not so strictly devoted to the service of God as virgins and unmarried persons. But, in a manner, he has more freedom, and the reins of his bondage are relaxed; and, while he is the bondservant of a wife, he is, so to speak, the freedman of the Lord. Moreover, he who when called by the Lord had not a wife and was free from the bondage of wedlock, he is truly Christ’s bondservant. What happiness to be the bondservant, not of a wife but of Christ, to serve not the flesh, but the spirit!“For he who is joined unto the Lord is one spirit.” There was some fear that by saying “Wast thou called being a bondservant? Care not for it: but, even if thou canst become free, use it rather,” he might seem to have flouted continence, and to have given us up to the slavery of marriage. He therefore makes a remark which removes all cavil: “Ye were bought with a price, become not servants of men.” We have been redeemed with the most precious blood of Christ: the Lamb was slain for us, and having been sprinkled with hyssop and the warm drops of His blood, we have rejected poisonous pleasure. Why do we at whose baptism Pharaoh died and all his host was drowned, again turn back in our hearts to Egypt, and after the manna, angels’ food, sigh for the garlic and the onions and the cucumbers, and Pharaoh’s meat?

12. Having discussed marriage and continency he at length comes to virginity and says“Now concerning virgins I have no commandment of the Lord: but I give my judgement, as one that hath obtained mercy of the Lord to be faithful. I think therefore that this is good by reason of the present distress, namely, that it is good for a man to be as he is.” Here our opponent goes utterly wild with exultation: this is his strongest battering-ram with which he shakes the wall of virginity. “See,” says he, “the Apostle confesses that as regards virgins he has no commandment of the Lord, and he who had with authority laid down the law respecting husbands and wives, does not dare to command what the Lord has not enjoined. And rightly too. For what is enjoined is commanded, what is commanded must be done, and that which must be done implies punishment if it be not done. For it is useless to order a thing to be done and yet leave the individual free to do it or not do it. If the Lord had commanded virginity He would have seemed to condemn marriage, and to do away with the seed-plot of mankind, of which virginity itself is a growth. If He had cut off the root, how was He to expect fruit? If the foundations were not first laid, how was He to build the edifice, and put on the roof to cover all! Excavators toil hard to remove mountains; the bowels of the earth are pierced in the search for gold. And, when the tiny particles, first by the blast of the furnace, then by the hand of the cunning workman have been fashioned into an ornament, men do not call him blessed who has separated the gold from the dross, but him who wears the beautiful gold. Do not marvel then if, placed as we are, amid temptations of the flesh and incentives to vice, the angelic life be not exacted of us, but merely recommended. If advice be given, a man is free to proffer obedience; if there be a command, he is a servant bound to compliance. “I have no commandment,” he says, “of the Lord: but I give my judgement, as one that hath obtained mercy of the Lord to be faithful.” If you have no commandment of the Lord, how dare you give judgement without orders? The Apostle will reply: Do you wish me to give orders where the Lord has offered a favour rather than laid down a law? The great Creator and Fashioner, knowing the weakness of the vessel which he made, left virginity open to those whom He addressed; and shall I, the teacher of the Gentiles, who have become all things to all men that I might gain all, shall I lay upon the necks of weak believers from the very first the burden of perpetual chastity? Let thembegin with short periods of release from the marriage bond, and give themselves unto prayer, that when they have tasted the sweets of chastity they may desire the perpetual possession of that wherewith they were temporarily delighted. The Lord, when tempted by the Pharisees, and asked whether according to the law of Moses it was permitted to put away a wife, forbade the practice altogether. After weighing His words the disciples said to Him:“If the case of the man is so with his wife, it is not expedient to marry. But He said unto them, all men cannot receive this saying, but they to whom it is given. For there are eunuchs, which were so born from their mother’s womb: and there are eunuchs, which were made eunuchs by men: and there are eunuchs, which made themselves eunuchs for the kingdom of heaven’s sake. He that is able to receive it, let him receive it.” The reason is plain why the Apostle said, “concerning virgins I have no commandment of the Lord.” Surely; because the Lord had previously said “All men cannot receive the word, but they to whom it is given,” and “He that is able to receive it, let him receive it.”The Master of the Christian race offers the reward, invites candidates to the course, holds in His hand the prize of virginity, points to the fountain of purity, and cries aloud“If any man thirst, let him come unto me and drink.” “He that is able to receive it, let him receive it.” He does not say, you must drink, you must run, willing or unwilling: but whoever is willing and able to run and to drink, he shall conquer, he shall be satisfied. And therefore Christ loves virgins more than others, because they willingly give what was not commanded them. And it indicates greater grace to offer what you are not bound to give, than to render what is exacted of you. The apostles, contemplating the burden of a wife, exclaimed, “If the case of the man is so with his wife, it is not expedient to marry.” Our Lord thought well of their view. You rightly think, said He, that it is not expedient for a man who is hastening to the kingdom of heaven to take a wife: but it is a hard matter, and all men do not receive the saying, but they to whom it has been given. Some are eunuchs by nature, others by the violence of men. Those eunuchs please Me who are such not of necessity, but of free choice. Willingly do I take them into my bosom who have made themselves eunuchs for the kingdom of heaven’s sake, and in order to worship Me have renounced the condition of their birth. We must now explain the words, “Those who have made themselves eunuchs for the kingdom of heaven’s sake.” If they who have made themselves eunuchs have the reward of the kingdom of heaven, it follows that they who have not made themselves such cannot be placed with those who have. He who is able, he says, to receive it, let him receive it. It is a mark of great faith and of great virtue, to be the pure temple of God, to offer oneself a whole burnt-offering, and, according to the same apostle, to be holy both in body and in spirit. These are the eunuchs, who thinking themselves dry trees because of their impotence, hear by the mouth ofIsaiah that they have a place prepared in heaven for sons and daughters. Their type isEbed-melech the eunuch in Jeremiah, and the eunuch of Queen Candace in theActs of the Apostles, who on account of the strength of his faith gained the name of a man. These are they to whom Clement, who was the successor of the Apostle Peter, and of whom the Apostle Paul makes mention, wrote letters, directing almost the whole of his discourse to the subject of virgin purity. After them there is a long series of apostolic men, martyrs, and men illustrious no less for holiness than for eloquence, with whom we may very easily become acquainted through their own writings.“I think, therefore,” he says, “that this is good for the present distress.” What is this distress which, in contempt of the marriage tie, longs for the liberty of virginity?“Woe unto them that are with child and to them that give suck in those days.” We have not here a condemnation of harlots and brothels, of whose damnation there is no doubt, but of the swelling womb, and wailing infancy, the fruit as well as the work of marriage. “For it is good for a man so to be.” If it is good for a man so to be, it is bad for a man not so to be.“Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife.” Each one of us has his appointed bounds; let me have what is mine, and keep your own. If thou art bound to a wife, give her not a bill of divorce. If I am loosed from a wife, I will not seek a wife. As I do not dissolve marriages once contracted: so you should not bind what is loosed. And at the same time the meaning of the words must be taken into account. He who has a wife is regarded as a debtor, and is said to be uncircumcised, to be the servant of his wife, and like bad servants to be bound. But he who has no wife, in the first place owes no man anything, then is circumcised, thirdly is free, lastly, is loosed.

13. Let us run through the remaining points, for our author is so voluminous that we cannot linger over every detail. “But and if thou marry, thou hast not sinned.” It is one thing not to sin, another to do good. “And if a virgin marry, she hath not sinned.” Not that virgin who has once for all dedicated herself to the service of God: for, should one of these marry, she will have damnation, because she has made of no account her first faith. But, if our adversary objects that this saying relates to widows, we reply that it applies with still greater force to virgins, since marriage is forbidden even to widows whose previous marriage had been lawful. For virgins who marry after consecration are rather incestuous than adulterous. And, for fear he should by saying, “And if a virgin marry, she hath not sinned,” again stimulate the unmarried to be married, he immediately checks himself, and by introducing another consideration, invalidates his previous concession. “Yet,” says he, “such shall have tribulation in the flesh.” Who are they who shall have tribulation in the flesh? They to whom he had before indulgently said “But and if thou marry, thou hast not sinned; and if a virgin marry, she hath not sinned. Yet such shall have tribulation in the flesh.” We in our inexperience thought that marriage had at least the joys of the flesh. But if they who are married have tribulation even in the flesh, which is imagined to be the sole source of their pleasure, what else is there to marry for, when in the spirit, and in the mind, and in the flesh itself there is tribulation. “But I would spare you.” Thus, he says, I allege tribulation as a motive, as though there were not greater obligations to refrain. “But this I say, brethren, the time is shortened, that henceforth both those that have wives may be as though they had none.” I am by no means now discussing virgins, of whose happiness no one entertains a doubt. I am coming to the married. The time is short, the Lord is at hand. Even though we lived nine hundred years, as did men of old, yet we ought to think that short which must one day have an end, and cease to be. But, as things are, and it is not so much the joy as the tribulation of marriage that is short, why do we take wives whom we shall soon be compelled to lose?“And those that weep, and those that rejoice, and those that buy, and those that use the world, as though they wept not, as though they rejoiced not, as though they bought not, as though they did not use the world: for the fashion of this world passeth away.” If the world, which comprehends all things, passes away, yea if the fashion and intercourse of the world vanishes like the clouds, amongst the other works of the world, marriage too will vanish away. For after the resurrection there will be no wedlock. But if death be the end of marriage, why do we not voluntarily embrace the inevitable? And why do we not, encouraged by the hope of the reward, offer to God that which must be wrung from us against our will. “He that is unmarried is careful for the things of the Lord, how he may please the Lord: but he that is married is careful for the things of the world, how he may please his wife, and is divided.” Let us look at the difference between the cares of the virgin, and those of the married man. The virgin longs to please the Lord, the husband to please his wife, and that he may please her he is careful for the things of the world, which will of course pass away with the world. “And he is divided,” that is to say, is distracted with manifold cares and miseries. This is not the place to describe the difficulties of marriage, and to revel in rhetorical commonplaces. I think I delivered myself fully as regards this point in my argument againstHelvidius, and in the book which I addressed toEustochium. At all eventsTertullian, while still a young man, gave himself full play with this subject. And my teacher,Gregory of Nazianzus, discussed virginity and marriage in some Greek verses. I now briefly beg my reader to note that in the Latin manuscripts we have the reading “there is a difference also between the virgin and the wife.” The words, it is true, have a meaning of their own, and have by me, as well as by others, been so explained as showing the bearing of the passage. Yet they lack apostolic authority, since the Apostle’s words are as we have translated them—“He is careful for the things of the world, how he may please his wife, and he is divided.” Having laid down this, he passes to the virgins and the continent, and says “The woman that is unmarried and a virgin thinks of the things of the Lord, that she may be holy in body and in spirit.” Not every unmarried woman is also a virgin. But every virgin is of course unmarried. It may be, that regard for elegance of expression led him to repeat the same idea by means of another word and speak of “a woman unmarried and a virgin”; or at least he may have wished to give to “unmarried” the definite meaning of “virgin,” so that we might not suppose him to include harlots, united to no one by the fixed bonds of wedlock, among the “unmarried.” Of what, then, does she that is unmarried and a virgin think? “The things of the Lord, that she may be holy both in body and in spirit.” Supposing there were nothing else, and that no greater reward followed virginity, this would be motive enough for her choice, to think of the things of the Lord. But he immediately points out the contents of her thought—that she may be holy both in body and spirit. For there are virgins in the flesh, not in the spirit, whose body is intact, their soul corrupt. But that virgin is a sacrifice to Christ, whose mind has not been defiled by thought, nor her flesh by lust. On the other hand, she who is married thinks of the things of the world, how she may please her husband. Just as the man who has a wife is anxious for the things of the world, how he may please his wife, so the married woman thinks of the things of the world, how she may please her husband. But we are not of this world, which lieth in wickedness, the fashion of which passeth away, and concerning which the Lord said to the Apostles, “If ye were of the world, the world would love its own.” And lest perchance someone might suppose that he was laying the heavy burden of chastity on unwilling shoulders, he at once adds his reasons for persuading to it, and says:“And this I say for your profit; not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction.” The Latin words do not convey the meaning of the Greek. What words shall we use to render Πρὸς τὸ εὔσχημον κὰι εὐπρόσεδρον τῷ Κυρί& 251· ἀπερισπάστως́̈ The difficulty of translation accounts for the fact that the clause is completely wanting in Latin manuscripts. Let us, however, use the passage as we have translated it. The Apostle does not lay a snare upon us, nor does he compel us to be what we do not wish to be; but he gives his advice as to what is fair and seemly, he would have us attend upon the Lord and ever be anxious about that service, and await the Lord’s will, so that like active and well-armed soldiers we may obey orders, and may do so without distraction, which, according toEcclesiastes, is given to the men of this world that they may be exercised thereby. But if anyone considers that his virgin, that is, his flesh, is wanton and boiling with lust, and cannot be bridled, and he must do one of two things, either take a wife or fall, let him do what he will, he does not sin if he marry. Let him do, he says, what he will, not what he ought. He does not sin if he marry a wife; yet, he does not well if he marry: “But he that standeth stedfast in his heart, having no necessity, but hath power as touching his own will, and hath determined this in his own heart, to keep his own virgin, shall do well. So then both he that giveth his own virgin in marriage doeth well; and he that giveth her not in marriage shall do better.” With marked propriety he had previously said “He who marries a wife does not sin”: here he tells us “He that keepeth his own virgin doeth well.” But it is one thing not to sin, another to do well.“Depart from evil,” he says, “and do good.” The former we forsake, the latter we follow. In this last lies perfection. But whereas he says “and he that giveth his virgin in marriage doeth well,” it might be supposed that our remark does not hold good; he therefore forthwith detracts from this seeming good and puts it in the shade by comparing it with another, and saying, “and he that giveth her not in marriage shall do better.” If he had not intended to draw the inference of doing better, he would never have previously referred to doing well. But where there is something good and something better, the reward is not in both cases the same, and where the reward is not one and the same, there of course the gifts are different. The difference, then, between marriage and virginity is as great as that between not sinning and doing well; nay rather, to speak less harshly, as great as between good and better.