Chapter VII.--The Death of a Husband is God's Call to the Widow to Continence. Further Evidences from Scripture and from Heathenism.
To us continence has been pointed out by the Lord of salvation as an instrument for attaining eternity, [410] and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the "garment of immortality," [411] which is one day to supervene; for enduring, in fine, the will of God. Besides, reflect, I advise you, that there is no one who is taken out of the world [412] but by the will of God, if, (as is the case,) not even a leaf falls from off a tree without it. The same who brings us into the world [413] must of necessity take us out of it too. Therefore when, through the will of God, the husband is deceased, the marriage likewise, by the will of God, deceases. Why should you restore what God has put an end to? Why do you, by repeating the servitude of matrimony, spurn the liberty which is offered you? "You have been bound to a wife," [414] says the apostle; "seek not loosing. You have been loosed from a wife; [415] seek not binding." For even if you do not "sin" in re-marrying, still he says "pressure of the flesh ensues." [416] Wherefore, so far as we can, let us love the opportunity of continence; as soon as it offers itself, let us resolve to accept it, that what we have not had strength [417] (to follow) in matrimony we may follow in widowhood. The occasion must be embraced which puts an end to that which necessity [418] commanded. How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church [419] ), when he would not grant a widow admittance into the order unless she had been "the wife of one man;" [420] for it behoves God's altar [421] to be set forth pure. That whole halo [422] which encircles the Church is represented (as consisting) of holiness. Priesthood is (a function) of widowhood and of celibacies among the nations. Of course (this is) in conformity with the devil's principle of rivalry. For the king of heathendom, [423] the chief pontiff, [424] to marry a second time is unlawful. How pleasing must holiness be to God, when even His enemy affects it!--not, of course, as having any affinity with anything good, but as contumeliously affecting what is pleasing to [425] God the Lord.
[410] i.e., eternal life; comp. "consecutio æternitatis," de Bapt., c. ii.
[411] 1 Cor. xv. 53; 2 Cor. v. 4.
[412] Sæculo.
[413] Mundo.
[414] "Matrimonio," or "by matrimony." Comp. 1 Cor. vii. 27: dedesai gunaiki; me zetei lusin; lelusai apo gunaikos; me zetei gunaika. Tertullian's rendering, it will be seen, is not verbatim.
[415] "Matrimonio," or "by matrimony." Comp. 1 Cor. vii. 27: dedesai gunaiki; me zetei lusin; lelusai apo gunaikos; me zetei gunaika. Tertullian's rendering, it will be seen, is not verbatim.
[416] 1 Cor. vii. 28.
[417] Or, "been able"--valuimus. But comp. c. vi.
[418] See c. iii., "quod autem necessitas præstat, depretiat ipsa," etc.
[419] 1 Tim. ii. 2; Tit. i. 6.
[420] 1 Tim. v. 9, 10.
[421] Aram.
[422] Comp. de Cor., c. i., "et de martyrii candida melius coronatus," and Oehler's note.
[423] Sæculi.
[424] Or, "Pontifex maximus."
[425] Or, "has been decreed by."
Chapter VIII.--Conclusion.
For, concerning the honours which widowhood enjoys in the sight of God, there is a brief summary in one saying of His through the prophet: "Do thou [426] justly to the widow and to the orphan; and come ye, [427] let us reason, saith the Lord." These two names, left to the care of the divine mercy, in proportion as they are destitute of human aid, the Father of all undertakes to defend. Look how the widow's benefactor is put on a level with the widow herself, whose champion shall "reason with the Lord!" Not to virgins, I take it, is so great a gift given. Although in their case perfect integrity and entire sanctity shall have the nearest vision of the face of God, yet the widow has a task more toilsome, because it is easy not to crave after that which you know not, and to turn away from what you have never had to regret. [428] More glorious is the continence which is aware of its own right, which knows what it has seen. The virgin may possibly be held the happier, but the widow the more hardly tasked; the former in that she has always kept "the good," [429] the latter in that she has found "the good for herself." In the former it is grace, in the latter virtue, that is crowned. For some things there are which are of the divine liberality, some of our own working. The indulgences granted by the Lord are regulated by their own grace; the things which are objects of man's striving are attained by earnest pursuit. Pursue earnestly, therefore, the virtue of continence, which is modesty's agent; industry, which allows not women to be "wanderers;" [430] frugality, which scorns the world. [431] Follow companies and conversations worthy of God, mindful of that short verse, sanctified by the apostle's quotation of it, "Ill interviews good morals do corrupt." [432] Talkative, idle, winebibbing, curious tent-fellows, [433] do the very greatest hurt to the purpose of widow-hood. Through talkativeness there creep in words unfriendly to modesty; through idleness they seduce one from strictness; through winebibbing they insinuate any and every evil; through curiosity they convey a spirit of rivalry in lust. Not one of such women knows how to speak of the good of single-husbandhood; for their "god," as the apostle says, "is their belly;" [434] and so, too, what is neighbour to the belly.
These considerations, dearest fellow-servant, I commend to you thus early, [435] handled throughout superfluously indeed, after the apostle, but likely to prove a solace to you, in that (if so it shall turn out [436] ) you will cherish my memory in them.
[426] So Oehler reads, with Rhenanus and the mss. The other edd. have the plural in each case, as the LXX. in the passage referred to (Isa. i. 17, 18).
[427] So Oehler reads, with Rhenanus and the mss. The other edd. have the plural in each case, as the LXX. in the passage referred to (Isa. i. 17, 18).
[428] Desideraveris. Oehler reads "desideres."
[429] Comp. c. iii.
[430] 1 Tim. v. 13.
[431] Sæculum.
[432] A verse said to be Menander's, quoted by St. Paul, 1 Cor. xv. 33; quoted again, but somewhat differently rendered, by Tertullian in b. i. c. iii.
[433] i.e., here "female companions."
[434] Phil. iii. 19.
[435] Comp. c. i.
[436] i.e., if I be called before you; comp. c. i.