Chapter XII.--The Explanation of the Passage Offered by the Psychics Considered.
Listen, withal, to the very subtle argumentation on the contrary side. "So true is it," say (our opponents), "that the apostle has permitted the iteration of marriage, that it is only such as are in the Clerical Order that he has stringently bound to the yoke of monogamy. For that which he prescribes to certain (individuals) he does not prescribe to all." Does it then follow, too, that to bishops alone he does not prescribe what he does enjoin upon all; if what he does prescribe to bishops he does not enjoin upon all? or is it therefore to all because to bishops? and therefore to bishops because to all? For whence is it that the bishops and clergy come? Is it not from all? If all are not bound to monogamy, whence are monogamists (to be taken) into the clerical rank? Will some separate order of monogamists have to be instituted, from which to make selection for the clerical body? (No); but when we are extolling and inflating ourselves in opposition to the clergy, then "we are all one:" then "we are all priests, because He hath made us priests to (His) God and Father." When we are challenged to a thorough equalization with the sacerdotal discipline, we lay down the (priestly) fillets, and (still) are on a par! The question in hand (when the apostle was writing), was with reference to Ecclesiastical Orders--what son of men ought to be ordained. It was therefore fitting that all the form of the common discipline should be set forth on its fore-front, as an edict to be in a certain sense universally and carefully attended to, that the laity might the better know that they must themselves observe that order which was indispensable to their overseers; and that even the office of honour itself might not flatter itself in anything tending to licence, as if on the ground of privilege of position. The Holy Spirit foresaw that some would say, "All things are lawful to bishops;" just as that bishop of Utina of yours feared not even the Scantinian law. Why, how many digamists, too, preside in your churches; insulting the apostle, of course: at all events, not blushing when these passages are read under their presidency!
Come, now, you who think that an exceptional law of monogamy is made with reference to bishops, abandon withal your remaining disciplinary titles, which, together with monogamy, are ascribed to bishops. [668] Refuse to be "irreprehensible, sober, of good morals, orderly, hospitable, easy to be taught;" nay, indeed, (be) "given to wine, prompt with the hand to strike, combative, money-loving, not ruling your house, nor caring for your children's discipline,"--no, nor "courting good renown even from strangers." For if bishops have a law of their own teaching monogamy, the other (characteristics) likewise, which will be the fitting concomitants of monogamy, will have been written (exclusively) for bishops. With laics, however, to whom monogamy is not suitable, the other (characteristics) also have nothing to do. (Thus), Psychic, you have (if you please) evaded the bonds of discipline in its entirety! Be consistent in prescribing, that "what is enjoined upon certain (individuals) is not enjoined upon all;" or else, if the other (characteristics) indeed are common, but monogamy is imposed upon bishops alone, (tell me), pray, whether they alone are to be pronounced Christians upon whom is conferred the entirety of discipline?
[668] See 1 Tim. iii. 1-7; Tit. i. 6-9.
Chapter XIII.--Further Objections from St. Paul Answered.
"But again, writing to Timotheus, he wills the very young (women) to marry, bear children, act the housewife.'" [669] He is (here) directing (his speech) to such as he denotes above--"very young widows," who, after being, "apprehended" in widowhood, and (subsequently) wooed for some length of time, after they have had Christ in their affections, "wish to marry, having judgment, because they have rescinded the first faith,"--that (faith), to wit, by which they were "found" in widowhood, and, after professing it, do not persevere. For which reason he "wills" them to "marry," for fear of their subsequently rescinding the first faith of professed widowhood; not to sanction their marrying as often as ever they may refuse to persevere in a widowhood plied with temptation--nay, rather, spent in indulgence.
"We read him withal writing to the Romans: But the woman who is under an husband, is bound to her husband (while) living; but if he shall have died, she has been emancipated from the law of the husband.' Doubtless, then, the husband living, she will be thought to commit adultery if she shall have been joined to a second husband. If, however, the husband shall have died, she has been freed from (his) law, (so) that she is not an adulteress if made (wife) to another husband." [670] But read the sequel as well in order that this sense, which flatters you, may evade (your grasp). "And so," he says, "my brethren, be ye too made dead to the law through the body of Christ, that ye may be made (subject) to a second,--to Him, namely, who hath risen from the dead, that we may bear fruit to God. For when we were in the flesh, the passions of sin, which (passions) used to be efficiently caused through the law, (wrought) in our members unto the bearing of fruit to death; but now we have been emancipated from the law, being dead (to that) in which we used to be held, [671] unto the serving of God in newness of spirit, and not in oldness of letter." Therefore, if he bids us "be made dead to the law through the body of Christ," (which is the Church, [672] which consists in the spirit of newness,) not "through the letter of oldness," (that is, of the law,)--taking you away from the law, which does not keep a wife, when her husband is dead, from becoming (wife) to another husband--he reduces you to (subjection to) the contrary condition, that you are not to marry when you have lost your husband; and in as far as you would not be accounted an adulteress if you became (wife) to a second husband after the death of your (first) husband, if you were still bound to act in (subjection to) the law, in so far as a result of the diversity of (your) condition, he does prejudge you (guilty) of adultery if, after the death of your husband, you do marry another: inasmuch as you have now been made dead to the law, it cannot be lawful for you, now that you have withdrawn from that (law) in the eye of which it was lawful for you.
[669] 1 Tim. v. 14.
[670] Rom. vii. 2, 3, not exactly rendered.
[671] Comp. the marginal reading in the Eng. ver., Rom. vii. 6.
[672] Comp. Eph. i. 23, and the references there.
Chapter XIV.--Even If the Permission Had Been Given by St. Paul in the Sense Which the Psychics Allege, It Was Merely Like the Mosaic Permission of Divorce--A Condescension to Human Hard-Heartedness.
Now, if the apostle had even absolutely permitted marriage when one's partner has been lost subsequently to (conversion to) the faith, he would have done (it), just as (he did) the other (actions) which he did adversely to the (strict) letter of his own rule, to suit the circumstances of the times: circumcising Timotheus [673] on account of "supposititious false brethren;" and leading certain "shaven men" into the temple [674] on account of the observant watchfulness of the Jews--he who chastises the Galatians when they desire to live in (observance of) the law. [675] But so did circumstances require him to "become all things to all, in order to gain all;" [676] "travailing in birth with them until Christ should be formed in them;" [677] and "cherishing, as it were a nurse," the little ones of faith, by teaching them some things "by way of indulgence, not by way of command"--for it is one thing to indulge, another to bid--permitting a temporary licence of re-marriage on account of the "weakness of the flesh," just as Moses of divorcing on account of "the hardness of the heart."
And here, accordingly, we will render the supplement of this (his) meaning. For if Christ abrogated what Moses enjoined, because "from the beginning (it) was not so;" and (if)--this being so--Christ will not therefore be reputed to have come from some other Power; why may not the Paraclete, too, have abrogated an indulgence which Paul granted--because second marriage withal "was not from the beginning"--without deserving on this account to be regarded with suspicion, as if he were an alien spirit, provided only that the superinduction be worthy of God and of Christ? If it was worthy of God and of Christ to check "hard-heartedness" when the time (for its indulgence) was fully expired, why should it not be more worthy both of God and of Christ to shake off "infirmity of the flesh" when "the time" is already more "wound up?" If it is just that marriage be not severed, it is, of course, honourable too that it be not iterated. In short, in the estimation of the world, each is accounted a mark of good discipline: one under the name of concord; one, of modesty. "Hardness of heart" reigned till Christ's time; let "infirmity of the flesh" (be content to) have reigned till the time of the Paraclete. The New Law abrogated divorce--it had (somewhat) to abrogate; the New Prophecy (abrogates) second marriage, (which is) no less a divorce of the former (marriage). But the "hardness of heart" yielded to Christ more readily than the "infirmity of the flesh." The latter claims Paul in its own support more than the former Moses; if, indeed, it is claiming him in its support when it catches at his indulgence, (but) refuses his prescript--eluding his more deliberate opinions and his constant "wills," not suffering us to render to the apostle the (obedience) which he "prefers."
And how long will this most shameless "infirmity" persevere in waging a war of extermination against the "better things?" The time for its indulgence was (the interval) until the Paraclete began His operations, to whose coming were deferred by the Lord (the things) which in His day "could not be endured;" which it is now no longer competent for any one to be unable to endure, seeing that He through whom the power of enduring is granted is not wanting. How long shall we allege "the flesh," because the Lord said, "the flesh is weak?" [678] But He has withal premised that "the Spirit is prompt," in order that the Spirit may vanquish the flesh--that the weak may yield to the stronger. For again He says, "Let him who is able to receive, receive (it);" [679] that is, let him who is not able go his way. That rich man did go his way who had not "received" the precept of dividing his substance to the needy, and was abandoned by the Lord to his own opinion. [680] Nor will "harshness" be on this account imputed to Christ, the ground of the vicious action of each individual free-will. "Behold," saith He, "I have set before thee good and evil." [681] Choose that which is good: if you cannot, because you will not--for that you can if you will He has shown, because He has proposed each to your free-will--you ought to depart from Him whose will you do not.
[673] Acts xvi. 3; see Gal. iii. iv.
[674] Comp. Acts xxi. 20-26.
[675] See Gal. iii. iv.
[676] See 1 Cor. ix. 22.
[677] Gal. iv. 19.
[678] Matt. xxvi. 41.
[679] Matt. xix. 12.
[680] See Matt. xix. 16-26; Mark x. 17-27; Luke xviii. 18-27.
[681] See Deut. xxx. 1, 15, 19, and xi. 26. See, too, de Ex. Cast., c. ii.