[2244] Eccl. iii. 5
[2245] 1 Cor. vii. 29. [See R.V.]
[2246] 1 Cor. vii. 8, 9
[2247] 1 Tim. v. 14, 15
[2248] 1 Tim. v. 11, 12. [See R.V.]
12. But since, as the Lord saith, "Not all receive this word;" [2249] therefore let her who can receive it, receive it; and let her, who containeth not, marry; let her, who hath not begun, deliberate; let her, who hath undertaken it, persevere; let there be no occasion given unto the adversary, let there be no oblation withdrawn from Christ. Forsooth in the marriage bond if chastity be preserved, condemnation is not feared; but in widowed and virginal continence, the excellence of a greater gift [2250] is sought for: and, when this has been sought, and chosen, and by debt of vow offered, from this time not only to enter upon marriage, but, although one be not married, to wish to marry is matter of condemnation. For, in order to show this, the Apostle saith not, "When they shall have lived in delights, in Christ" they marry; [2251] but "they wish to marry; having," saith he, "condemnation, in that they have made of none effect their first faith," although not by marrying, yet by wishing; not that the marriages even of such are judged matter of condemnation; but there is condemned a wrong done to purpose, there is condemned a broken faith of vow, there is condemned not a relief by lower good, but a fall from higher good: lastly, such are condemned, not because they have entered upon marriage faith afterwards, but because they have made of none effect the first faith of continence. And in order to suggest this in few words, the Apostle would not say, that they have condemnation, who after purpose of greater sanctity marry, (not because they are not condemned, but lest in them marriage itself should be thought to be condemned:) but, after he had said, "they wish to marry," he straightway added, "having condemnation." And he stated the reason, "in that they have made of none effect their former faith," in order that it may appear that it is the will which fell away from its purpose, which is condemned, whether marriage follow, or fail to follow.
[2249] Matt. xix. 11
[2250] Muneris
[2251] 1 Tim. v. 11, 12
13. Wherefore they who say that the marriages of such are not marriages, but rather adulteries, seem not to me to consider with sufficient acuteness and care what they say; forsooth they, are misled by a semblance of truth. For, whereas they, who of Christian sanctity marry not, are said to choose the marriage of Christ, hence certain argue saying, If she, who during the life of her husband is married to another, be an adulteress, even as the Lord Himself hath laid down in the Gospel; therefore, during the life of Christ, over Whom death hath no more dominion, [2252] if she who had chosen His marriage, be married to a man, she is an adulteress. They, who say this, are moved indeed with acuteness, but fail to observe, how great absurdity in fact follows on this reasoning. For whereas it is praiseworthy that, even during the life of her husband, by his consent, a female vow continence unto Christ, now, according to the reasoning of these persons, no one ought to do this, lest she make Christ Himself, what is impious to imagine, an adulterer, by being married to Him during the life of her husband. Next, whereas first marriages are of better desert than second, far be it that this be the thought of holy widows, that Christ seem unto them as a second husband. For Himself they used heretofore also to have, (when they were subject and did faithful service to their own husbands,) not after the flesh, but after the Spirit a Husband; unto Whom the Church herself, of which they are members, is the wife; who by soundness of faith, of hope, of charity, not in the virgins alone, but in widows also, and faithful married women, is altogether a virgin. Forsooth unto the universal Church, of which they all are members, the Apostle saith, "I joined you unto one husband a chaste virgin to present unto Christ." [2253] But He knoweth how to make fruitful, without marring of chastity, a wife a virgin, Whom even in the flesh itself His Mother could without violation of chastity conceive. But there is brought to pass by means of this ill-considered notion, (whereby they think that the marriages of women who have fallen away from this holy purpose, in case they shall have married, are no marriages,) no small evil, that wives be separated from their husbands, as though they were adulteresses, not wives; and wishing to restore to continence the women thus separated, they make their husbands real adulterers, in that during the life of their wives they have married others.
[2252] Rom. vi. 9
[2253] 2 Cor. xi. 2. [See R.V.]
14. Wherefore I cannot indeed say, of females who have fallen away from a better purpose, in case they shall have married, that they are adulteries, not marriages; but I plainly would not hesitate to say, that departures and fallings away from a holier chastity, which is vowed unto the Lord, are worse than adulteries. For if, what may no way be doubted, it pertains unto an offense against Christ, when a member of Him keepeth not faith to her husband; how much graver offense is it against Him, when unto Himself faith is not kept, in a matter which He requires when offered, Who had not required that it should be offered. For when each fails to render that which, not by force of command, but by advice of counsel, he vowed, by so much the more doth he increase the unrighteousness of the wrong done to his vow, by how much the less necessity he had to vow. These matters I for this reason treat of, that you may not think either that second marriages are criminal, or that any marriages whatsoever, being marriages, are an evil. Therefore let this be your mind, not that you condemn them, but that you despise them. Therefore the good of widowed chastity is becoming after a brighter fashion, in that in order to make vow and profession of it, females may despise what is both pleasing and lawful. But after profession of vow made they must continue to rein in, and overcome, what is pleasing, because it is no longer lawful.
15. Men are wont to move a question concerning a third or fourth marriage, and even more numerous marriages than this. On which to make answer strictly, I dare neither to condemn any marriage, nor to take from these the shame of their great number. But, lest the brevity of this my answer may chance to displease any, I am prepared to listen to my reprover treating more fully. For perhaps he alleges some reason, why second marriages be not condemned, but third be condemned. For I, as in the beginning of this discourse I gave warning, dare not to be more wise than it behoveth to be wise. [2254] For who am I, that I should think that that must be defined which I see that the Apostle hath not defined? For he saith, "A woman is bound, so long as her husband liveth." [2255] He said not, her first; or, second; or, third; or, fourth; [2256] but, "A woman," saith he, "is bound, so long as her husband liveth; but if her husband shall be dead, she is set free; let her be married to whom she will, only in the Lord: but she shall be more blessed, if she shall have so continued." I know not what can be added to, or taken from, this sentence, so far as relates to this matter. Next I hear Himself also, the Master and Lord of the Apostles and of us, answering the Sadducees, when they had proposed to Him a woman not once-married, or twice-married, but, if it can be said, seven-married, [2257] whose wife she should be in the resurrection? For rebuking them, He saith, "Ye do err, not knowing the Scriptures, nor the power of God. For in the resurrection they shall neither be married, nor marry wives; [2258] for they shall not begin to die, but shall be equal to the Angels of God." [2259] Therefore He made mention of their resurrection, who shall rise again unto life, not who shall rise again unto punishment. Therefore He might have said, Ye do err, knowing not the Scriptures, nor the power of God: for in that resurrection it will not be possible that there be those that were wives of many; and then added, that neither doth any there marry. But neither, as we see, did He in this sentence show any sign of condemning her who was the wife of so many husbands. Wherefore neither dare I, contrary to the feeling of natural shame, say, that, when her husbands are dead, a woman marry as often as she will; nor dare I, out of my own heart, beside the authority of holy Scripture, condemn any number of marriages whatever. But, what I say to a widow, who hath had one husband, this I say to every widow; you will be more blessed, if you shall have so continued.
[2254] Rom. xii. 3
[2255] 1 Cor. vii. 39, 40
[2256] Al. "or any number."
[2257] Septiviram
[2258] Matt. xxii. 29, 30
[2259] Luke xx. 35, 36
16. For that also is no foolish question which is wont to be proposed, that whoso can may say, which widow is to be preferred in desert; whether one who hath had one husband, who, after having lived a considerable time with her husband, being left a widow with sons born to her and alive, hath made profession of continence; or she who as a young woman having lost two husbands within two years, having no children left alive to console her, hath vowed to God continence, and in it hath grown old with most enduring sanctity. Herein let them exercise themselves, if they can, by discussing, and by showing some proof to us, who weigh the merits of widows by number of husbands, not by the strength itself of continence. For, if they shall have said, that she who hath had one husband is to be preferred to her who hath had two; unless they shall have alleged some special reason or authority, they will assuredly be found to set before excellence of soul, not greater excellence of soul, but good fortune of the flesh. Forsooth it pertained unto good fortune of the flesh, both to live a long time with her husband, and to conceive sons. But, if they prefer her not on this account, that she had sons; at any rate the very fact that she lived a long time with her husband, what else was it than good fortune of the flesh? Further, the desert of Anna herself is herein chiefly commended, in that, after she had so soon buried her husband, through her protracted life she long contended with the flesh, and overcame. For so it is written, "And there was Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser; she was far advanced in many days; and had lived with her husband seven years from her virginity; and she was a widow even unto eighty-four years, who used not to depart from the Temple, by fastings and prayers serving day and night." [2260] You see how the holy widow is not only commended in this, that she had had one husband, but also, that she had lived few years with a husband from her virginity, and had with so great service of piety continued her office of widowed chastity even unto so great age.
[2260] Luke ii. 36, 37
17. Let us therefore set before our eyes three widows, each having one of the things, the whole of which were in her: let us suppose one who had had one husband, in whose case is wanting both so great length of widowhood, in that she hath lived long with her husband, and so great zeal of piety, in that she doth not so serve with fasts and prayers: a second, who after the very short life of her former husband, had quickly lost a second also, and is now long time a widow, but yet herself also doth not so set herself to the most religious service of fasts and prayers: a third, who not only hath had two husbands, but also hath lived long with each of them singly, or with one of them, and being left a widow at a later period of life, wherein indeed, in case she had wished to marry, she might also conceive sons, hath taken upon her widowed continence; but is more intent on God, more careful to do always the things that please Him, day and night, like Anna, serving by prayers and fasts. If a question be raised, which of these is to be preferred in deserts, who but must see that in this contest the palm must be given to the greater and, more glowing piety? So also if three others be set, in each of whom are two of those three, but one of the three in each wanting, who can doubt that they will be the better, who shall have in a more excellent manner in their two goods pious humility, in order that there may be lofty piety?