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not completely corrected. EWTN has corrected all discovered errors.)
ST. AUGUSTIN
ON THE GOOD OF WIDOWHOOD. [DE BONO VIDUITATIS.]
[Translated by the Rev. C. L. Cornish, M.A., of Exeter College, Oxford.]
AUGUSTIN the Bishop, servant of Christ, and of the servants of Christ,
unto the religious handmaiden of God, Juliana, in the: Lord of lords
health.
Not any longer to be in debt of my promise to your request and love in
Christ, I have seized the occasion as I could, amid other my very pressing
engagements, to write to you somewhat concerning the profession of holy
widowhood, forasmuch as, when I was present, you laded me with entreaty,
and, when I had not been able to deny you this, you often by letters
demanded my promise. And in this work of ours, when you shall find in
reading that some things pertain not at all I unto your own person, or unto
the person of you, who are living together in Christ, nor are strictly
necessary to give counsel unto your life, it will be your duty not on this
account to judge them superfluous. Forsooth this letter, although it be
addressed to you, was not to be written for you alone; but certainly it was
a matter for us not to neglect, that it should profit others also through
your means. Whatsoever, therefore, you shall find here, such as either hath
been at no time necessary for you, or is not so now, and which yet you
shall perceive to be necessary for others, grieve not either to possess or
to lend to read; that your charity also may be the profit of others.
2. Whereas, therefore, in every question, which relates to life and
conduct, not only teaching, but exhortation also is necessary; in order
that by teaching we may know what is to be done, and by exhortation may be
incited not to think it irksome to do what we already know is to be done;
what more can I teach you, than what we read in the Apostle? For holy
Scripture setteth a rule to our teaching, that we dare not "be wise more
than it behoveth to be wise;"(1) but be wise, as himself saith, "unto
soberness, according as unto each God hath allotted the measure of
faith."(2) Be it not therefore for me to teach you any other thing, save to
expound to you the words of the Teacher, and to treat of them as the Lord
shall have given to me.
3. Therefore (thus) saith the Apostle, the teacher of the Gentiles, the
vessel of election, "But I say unto the unmarried and the widows, that it
is good for them, if they shall have so continued, even as I also."(3)
These words are to be so understood, as that we think not that widows ought
not to be called unmarried, in that they seem to have made trial of
marriage: for by the name of unmarried women he means those, who are not
now Bound by marriage, whether they have been, or whether they have not
been so. And this in another place he opens, where he says, "Divided is a
woman unmarried and a virgin."(4) Assuredly when he adds a virgin also,
what would he have understood by an unmarried woman, but a widow? Whence
also, in what follows, under the one term "unmarried" he embraces both
professions, saying, "She who is unmarried is careful of the things of the
Lord, how to please the Lord: but she who is married is careful of the
things of the world, how to please her husband."(5) Certainly by the
unmarried he would have understood, not only her who hath never married,
but her also, who, being by widowhood set free from the bond of marriage,
hath ceased to be married; for on this account also he calleth not married,
save her, who hath an husband; not her also, who hath had, and hath not.
Wherefore every widow is unmarried; but, because not every unmarried woman
is a widow, for there are virgins also; therefore he hath here set both,
where he says, "But I say unto the unmarried and the widows;" as if he
Should say, What I say unto the unmarried, I say not unto them alone, who
are virgins, but unto them also who are widows; "that it is good for them,
if they shall have so continued, even as also I."(6)
4. Lo, there is your good compared to that good, which the Apostle
calls his own, if faith be present: yea, rather, because faith is present.
Short is this teaching, yet not on this account to be despised, because it
is short; but on this account to be retained the more easily and the more
dearly, in that in shortness it is not cheap. For it is not every kind of
good soever, which the Apostle would here set forth, which he hath
unambiguously placed above the faith of married women. But how great good
the faith of married women, that is, of Christian and religious women
joined in marriage, hath, may be understood from this, that, when he was
giving charge for the avoiding of fornication, wherein assuredly he was
addressing married persons also, he saith, "Know ye not that your bodies
are the members of Christ?"(7) So great then is the good of faithful
marriage, that even the very members are (members) of Christ. But,
forasmuch as the good of widowed continence is better than this good, the
purpose of this profession is, not that a catholic widow be any thing more
than a member of Christ, but that she have a better place, than a married
woman, among the members of Christ. Forsooth the same Apostle says, "For,
as in one body we have many members, but all members have not the same
course of action; so being many we are one body in Christ, and each members
one of another: having gifts diverse according unto the grace, which hath
been given unto us."(8)
5. Wherefore also when he was advising married persons not to defraud
one another of tile due of carnal intercourse; lest, by this means, the one
of them, (the due of marriage being denied to him,) being through his own
Incontinence tempted of Satan, should fall away into fornication, he saith,
"But this I say of leave, not of command; but I would that all men were as
I myself; but each one hath his own proper gift from God; but one in this
way, and another in that."(9) You see that wedded chastity also, and the
marriage faith of the Christian bed, is a "gift," and this of God; so that,
when as carnal lust exceeds somewhat the measure of sensual intercourse,
beyond what is necessary for the begetting of children, this evil is not of
marriage, but venial by reason of the good of marriage. For not concerning
marriage, which is contracted for the begetting of children, and the faith
of wedded chastity, and the sacrament (indissoluble, so long as both live)
of matrimony, all which are good; but concerning that immoderate use of the
flesh, which is recognized in the weakness of married persons, and is
pardoned by the intervention of the good of marriage, the Apostle saith, "I
speak of leave, not of command." Also, when he says, "The woman is bound,
so long as her husband lives: but, in case her husband shall have died, 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, according to my
counsel;"(1) he shows sufficiently that a faithful woman is blessed in the
Lord, even when she marries a second time after the (death of her husband,
but that a widow is more blessed in the same Lord; that is, to speak not
only in the words, but by instances also, of the Scriptures, that Ruth is
blessed, but that Anna is more blessed.
6. Wherefore this in the first place you ought to know, that by the
good, which you have chosen, second marriages are not condemned, but are
set in lower honor. For, even as the good of holy virginity, which thy
daughter hath chosen, doth not condemn thy one marriage; so neither doth
thy widowhood the second marriage of any. For hence, specially, the
heresies of the Cataphryges and of the Novatians swelled, which Tertullian
also, inflated with cheeks full of sound not of wisdom, whilst with railing
tooth he attacks(2) second marriages, as though unlawful, which the Apostle
with sober mind allows a to be altogether lawful. From this soundness of
doctrine let no man's reasoning, be he unlearned, or be he learned, move
thee; nor do thou so extol thy own good, as to charge as evil that of
another's which is not evil; but do thou rejoice so much the more of thy
own good, the more thou seest, that, by it, not only are evils shunned, but
some goods too surpassed. For adultery and fornication are evils. But from
these unlawful things she is very far removed, who hath bound herself by
liberty of vow, and, not by command of law, but by counsel of charity, hath
brought to pass that even things lawful should not be lawful to her. And
marriage chastity is a good, but widowed continence is a better good.
Therefore this better good is honored by the submission of that other, not
that other condemned by the praise of this that is better.
7. But whereas the Apostle, when commending the fruit of unmarried men
and women, in that they have thought of the things of the Lord, how to
please God, added and saith, "But this I say for your profit, not to cast a
snare on you"(4) that is, not to force you; "but in order to that which is
honorable;" we ought not, because he saith that the good of the unmarried
is honorable, therefore to think that the bond of marriage is base;
otherwise we shall condemn first marriages also, which neither Cataphryges,
nor Novatians, nor their most learned upholder Tertullian dared to call
base. But as, when he says, "But I say unto the unmarried and widows, that
it is good for them if they shall have so continued;"(5) assuredly he set
down "good" for "better," since every thing, which, when compared with a
good, is called better, this also without doubt is a good; for what else is
it that it is so called better, save that it is more good? and yet we do
not on this account suppose him by consequence to have thought that it was
an evil, in case they married, in that he said, "it is good for them, if
they shall have so continued;" so also, when he says, "but in order to that
which is honest," he hath not shown that marriage is base, but that which
was honester than (another thing also) honest, he hath commended by the
name of honest in general. Because what is honester, save what is more
honest? But what is more honest is certainly honest. Forsooth he plainly
showed that this is better than that other that is good, where he says,
"Whoso giveth to marry, doeth well; but whoso giveth not to marry, doeth
better."6 And this more blessed than that other that is blessed, where he
saith, "But she shall be more blessed, if she shall have so continued."(7)
As, therefore, there is than good a better, and than blessed a more
blessed, so is there than honest an honester, which he chose to call
honest. For far be it that that be base, of which the Apostle Peter
speaking saith, "Husbands, unto your wives, as unto the weaker and subject
vessel, give honor, as unto co-heirs of grace;" and addressing the wives,
he exhorts them, by the pattern of Sarah, to be subject unto their
husbands; "For so," saith he, "certain holy women, who hoped in God,
adorned themselves, obeying their own husbands; even as Sarah obeyed
Abraham, calling him lord, whose daughters ye are made, well-doing, and not
fearing any disturbance."(8)
8. Whence, also, what the Apostle Paul said of the unmarried woman,
"that she may be holy both in body and spirit;"(9) we are not so to
understand, as though a faithful l woman being married and chaste, and
according to the Scriptures subject unto her bus band, be not holy in body,
but only in spirit. For it cannot come to pass, that when the spirit is
sanctified, the body also be not holy, of which the sanctified spirit
maketh use: but, that we seem not to any to argue rather than to prove this
by divine saying; since the Apostle Peter, making mention of Sarah, saith
only "holy women," and saith not, "and in body;" let us consider that
saying of the same Paul, where forbidding fornication he saith, "Know ye
not, that your bodies are members of Christ? Taking, therefore, members of
Christ, shall I make them members of an harlot? Far be it."(1) Therefore
let any one dare to say that the members of Christ are not holy; or let him
not dare to separate from the members of Christ the bodies of the faithful
that are married. Whence, also, a little after he saith, "Your body is the
temple within you of the Holy Spirit, Whom ye have from God; and ye are not
your own; for ye have been bought with a great price."(2) He saith that the
body of the faithful is both members of Christ, and the temple of the Holy
Spirit, wherein assuredly the faithful of both sexes are understood. There
therefore are married women, there unmarried women also; but distinct in
their deserts, and as members preferred to members, whilst yet neither are
separated from the body. Whereas, therefore, he saith, speaking of an
unmarried woman, "that she may be holy both in body and spirit," he would
have understood a fuller sanctification both in body and in spirit, and
hath not deprived the body of married women of all sanctification.
9. Learn, therefore, that thy good, yea, rather, remember what thou
hast learned, that thy good is more praised, because there is another good
than which this is better, than if this could not on any other condition be
a good, unless that were an evil, or altogether were not. The eyes have
great honor in the body, but they would have less, if they were alone, and
there were not other members of less honor. In heaven itself the sun by its
light surpasses, not chides, the moon; and star from star differs in
glory,(3) not is at variance through pride. Therefore, "God made all
things, and, lo, very good;"(4) not only "good," but also "very;" for no
other reason, than because "all." For of each several work throughout it
was also said, "God saw that it is good." But, when "all" were named,
"very" was added; and it was said, "God saw all things which He made, and,
lo, very good." For certain several things were better than other several,
but all together better than any several. Therefore, may the sound doctrine
of Christ make thee in His Body sound through His Grace, that, what thou
hast better than others in body and spirit, the self-same thy spirit, which
ruleth the body, may neither extol with insolence, nor distinguish with
lack of knowledge.
10. Nor, because I called Ruth blessed, Anna more blessed, in that the
former married twice, the latter, being soon widowed of her one husband, so
lived long, do you straightway also think that you are better than Ruth.
Forsooth different in the times of the Prophets was the dispensation of
holy females, whom obedience, not lust, forced to marry, for the
propagation of the people of God,(5) that in them Prophets of Christ might
be sent beforehand; whereas the People itself also, by those things which
in figure happened among them, whether in the case of those who knew, or in
the case of those who knew not those things, was nothing else than a
Prophet of Christ, of whom should be born the Flesh also of Christ. In
order therefore for the propagation of that people, he was accounted
accursed by sentence of the Law, whoso raised not up seed in Israel.(6)
Whence also holy women were kindled, not by lust of sensual intercourse,
but by piety of bearing; so that we most rightly believe of them that they
would not have sought sensual intercourse, in case a family could have come
by any other means. And to the husbands was allowed the use of several
wives living; and that the cause of this was not lust of the flesh, but
forethought of begetting, is shown by the fact, that, as it was lawful for
holy men to have several wives living, it was riot likewise lawful for holy
women to have intercourse with several husbands living; in that they would
be by so much the baser, by how much the more they sought what would not
add to their fruitfulness. Wherefore holy Ruth, not having seed such as at
that time was necessary in Israel, on the death of her husband sought
another of whom to have it. Therefore than this one twice married, Anna
once married a widow was on this account more blessed, in that she attained
also to be a prophetess of Christ; concerning whom we are to believe, that,
although she had no sons, (which indeed Scripture by keeping silence hath
left uncertain,) yet, had she by that Spirit foreseen that Christ would
immediately come of a virgin, by Which she was enabled to recognize Him
even as a child: whence, with good reason, even without sons, (that is,
assuming she had none,) she refused a second marriage: in that she knew
that now was the time wherein Christ were better served, not by duty of
bearing, but by zeal of containing: not by fruitfulness of married womb,
but by chastity of widowed conduct. But if Ruth also was aware that by her
flesh was propagated a seed, whereof Christ should hereafter have flesh,
and by marrying set forth her ministering to this knowledge, I dare not any
longer say that the widowhood of Anna was more blessed than her
fruitfulness.
11. But thou who both hast sons, and livest in that end of the world,
wherein now is the time not of casting stones, but of gathering; not of
embracing, but of abstaining from embracing;(1) when the Apostle cries out,
"But this I say, brethren, the time is short; it remains, that both they
who have wives be as not having;"(2) assuredly if thou hadst sought a
second marriage, it would have been no obedience of prophecy or law, no
carnal desire even of family, but a mark of incontinence alone. For you
would have done what the Apostle says, after he had said, "It is good for
them, if they shall have so continued, even as I;"(3) forsooth he
straightway added, "But if they contain not themselves, let them marry; for
I had rather that they marry than be burned." For this he said, in order
that the evil of unbridled desire might not be carried headlong into
criminal baseness, being taken up by the honest estate of marriage. But
thanks be to the Lord, in that thou hast given birth to what thou wouldest
not be, and the virginity of thy child hath compensated for the loss of thy
virginity. For Christian doctrine, having diligent question made of it,
makes answer, that a first marriage also now at this time is to be
despised, unless incontinence stand in the way. For he, who said, "If they
contain not themselves, let them marry," could have said, "If they have not
sons, let them marry," if, when now after the Resurrection and Preaching
of Christ, there is unto all nations so great and abundant supply of sons
to be spiritually begotten, it were any such duty to beget sons after the
flesh as it was in the first times. And, whereas in another place he saith,
"But I will that the younger marry, bear children, be mothers of
families,"(4) he commends with apostolic sobriety and authority the good of
marriage, but doth not impose the duty of bearing, as though in order to
obey the law, even on those who "receive" the good of continence. Lastly,
why he had said this, he unfolds, when he adds and says, "To give no
occasion of speaking evil to the adversary; for already certain have turned
back after Satan:" that by these words of his we may understand, that
those, whom he would have marry, could have done better to contain than
marry; but better to marry than to go back after Satan, that is, to fall
away from that excellent purpose of virginal or widowed chastity, by
looking back to things that are behind, and perish. Wherefore, such as
contain not themselves, let them marry before they make profession of
continence, before they vow unto God, what, if they pay not, they are
justly condemned. Forsooth in another place he saith of such, "For when
they have lived in delights in Christ, they wish to marry: having
condemnation, in that they have made of none effect their first faith;"(5)
that is, they have turned aside their will from the purpose of continence
unto marriage. Forsooth they have made of none effect the faith, whereby
they formerly vowed what they were unwilling by perseverance to fulfill.
Therefore the good of marriage is indeed ever a good: but in the people of
God it was at one time an act of obedience unto the law; now it is a remedy
for weakness, but in certain a solace of human nature. Forsooth to be
engaged in the getting of children, not after the fashion of dogs by
promiscuous use of females, but by honest order of marriage, is not an
affection such as we are to blame in a man; yet this affection itself the
Christian mind, having thoughts of heavenly things, in a more praiseworthy
manner surpasses and overcomes.
12. But since, as the Lord saith, "Not all receive this word;"(6)
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(7) 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;(8) 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.
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,(1) 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."(2) 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.
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 cloth 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.(1) 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."(2) He said not, her first;
or, second; or, third; or, fourth;(3) 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,(4) 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;(5) for they
shall not begin to die, but shall be equal to the Angels of God."(6)
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.
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."(7) 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.
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?
18. No one indeed of these six widows could come up to your standard.
For you, in case that you shall have maintained this vow even unto old age,
mayest have all the three things wherein the desert of Anna excelled. For
both thou hast had one husband, and he lived not long with thee in the
flesh; and, by this means, in case that thou shall show forth obedience to
the words of the Apostle, saying, "But she who is a widow indeed and
desolate, hath hoped in the Lord, and persevereth in prayers night and
day,"(2) and with sober watchfulness shall shun what follows, "But she who
passes her time in delights, living is dead," all those three goods, which
were Anna's, shall be thine also. But you have sons also, which haply she
had not. And yet you are not on this account to be praised, that you have
them, but that you are zealous to nurture and educate them piously. For
that they were born to thee, was of fruitfulness; that they are alive, is
of good fortune; that they be so brought up, is of your will and
disposal.(2) In the former let men congratulate you, in this let them
imitate you. Anna, through prophetic knowledge, recognized Christ with His
virgin Mother; thee the grace of the Gospel hath made the mother of a
virgin of Christ. Therefore that l holy virgin,(3) whom herself willing and
seeking it ye have offered unto Christ, hath added something of virginal
desert also unto the widowed deserts of her grandmother and mother. For ye
who have her, fail not to have something thence; and in her ye are, what in
yourselves ye are not. For that holy virginity should be taken from you at
your marriage, was on this account brought to pass, in order that she
should be born of you.
19. These discussions, therefore, concerning the different deserts of
married women, and of different widows, I would not in this work enter
upon, if, what I am writing unto you, I were writing only for you. But,
since there are in this kind of discourse certain very difficult questions,
it was my wish to say something more than what properly relates to you, by
reason of certain, who seem not to themselves learned, unless they essay,
not by passing judgment to discuss, but by rending to cut in pieces the
labors of others: in the next place, that you yourself also may not only
keep what you have vowed, and make advance in that good; but also know more
carefully and more surely, that this same good of yours is not
distinguished from the evil of marriage, but is set before the good of
marriage. For let not such, as condemn the marriage of widowed females,
although they exercise their continence in abstaining from many things,
which you make use of, on this account lead you astray, to think what they
think, although you cannot do what they do. For no one would be a madman,
although he see that the strength of a madman is greater than of men in
their sound senses. Chiefly, therefore, let sound doctrine both adorn and
guard goodness of purpose. Forsooth it is from this cause that catholic
females, even after that they have been married more than once, are by just
judgment preferred, not only to the widows who have had one husband, but
also to the virgins of heretics. There are indeed on these three matters,
of marriage, widowhood, and virginity, many winding recesses of questions,
many perplexities; and in order by discussion to enter deeply into and
solve these, there is required both greater care, and a fuller discourse;
that either we may have a right mind in all those things, or, if in any
matter we be otherwise minded, this also God may reveal unto us. However,
what there also the Apostle saith next after, "Whereunto we have arrived,
in that let us walk."(4) But we have arrived, in what relates to this
matter on which we are speaking, so far as to set continence before
marriage, but holy virginity even before widowed continence; and not to
condemn any marriages, which yet are not adulteries but marriages, by
praise of any purpose whatever of our own or of our friends. Many other
things on these matters we have said in a Book concerning the Good of
Marriage, and in another Book concerning Holy Virginity, and in a Book
which we composed with as great pains as we could against Faustus the
Manichee; since, by most biting reproaches in his writings of the chaste
marriages of Patriarchs and Prophets, he had turned aside the minds of
certain unlearned persons from soundness of faith.
20. Wherefore, forasmuch as in the beginning of this little work I had
proposed certain two necessary matters, and had undertaken to follow them
out; one which related to doctrine, the other to exhortation; and I have
not failed in the former part, to the best of my power, according to the
business which I had undertaken; let us come to exhortation, in order that
the good which is known wisely, may be pursued ardently. And in this matter
I give you this advice first, that, how great soever love of pious
continence you feel to De in you, you ascribe it to the favor of God, and
give Him thanks, Who of His Holy Spirit hath freely given unto you so much,
as that, His love being shed abroad in your heart, the love of a better
good should take, away from you the permission of a lawful matter. For it
was His gift to you that you should not wish to marry, when it was lawful,
in order that now it should not be lawful, even if you wished; and that by
this means the wish not to do it might be the more settled, lest what were
now unlawful be done, which was not done even when lawful; and that, a
widow of Christ, you should so far attain as to see your daughter also a
virgin of Christ; for whilst you are praying as Anna, she hath become what
Mary was. These by how much the more you know them to be gifts of God, by
so much the more are you by the same gifts blessed; yea, rather, you are
not so otherwise than as you know from Whom you have what you have. For
listen to what the Apostle said on this matter, "But we have received not
the spirit of this world, but the Spirit Which is of God, that we may know
what things have been given to us by God."(2) Forsooth many have many gifts
of God, and by not knowing from Whom they have them, come to boast
themselves with impious vanity. But there is no one blessed with the gifts
of God, who is ungrateful to the Giver. Forasmuch as, also, whereas in the
course of the sacred Mysteries we are bidden to "lift up our hearts," it is
by His help that we are able, by Whose bidding we are admonished; and
therefore it follows, that, of this so great good of the heart lifted up,
we give not the glory to ourselves as of our own strength, but render
thanks unto our Lord God. For of this we are straightway admonished, that
"this is meet," "this is right." You remember whence these words are taken,
you recognize by what sanction, and by how great holiness they are
commended within. Therefore hold and have what you have received, and
return thanks to the Giver. For, although it be yours to receive and have,
yet you have that, which you have received; forasmuch as to one waxing
proud, and impiously glorying of that which he had, as though he had it of
himself, the Truth saith by the Apostle, "But what hast thou, which thou
hast not received? But, if thou hast received, why boastest thou, as if
thou hadst not received?"(3)
21. These things I am compelled to admonish by reason of certain little
discourses of some men, that are to be shunned and avoided, which have
begun to steal through the ears unto the minds of many, being (as must be
said with tears) hostile to the grace of Christ, which go to persuade that
we count not as necessary for us prayer unto the Lord, that we enter not
into temptation. For they so essay to defend the free will of man, as that
by it alone, even without help of the grace of God, we are able to fulfill
what is commanded us of God. And thus it follows, that the Lord in vain
said, "Watch and pray, lest ye enter into temptation;"(4) and in vain daily
in the Lord's Prayer itself we say, "Lead us not into temptation."(5) For
if it is of our own power alone that we be not overcome by temptation, why
do we pray that we enter not, nor be led into it? Rather let us do what is
of our own free will, and most absolute power; and let us mock at the
Apostle, saying, "God is faithful, Who will not suffer you to be tempted
above what ye are able;"(6) and let us oppose him, and say, Why seek I of
the Lord, what He hath set in my own power? But far be it, that he be so
minded, who is sound minded. Wherefore let us seek that He may give, what
He bids us that we have. For to this end He bids us have this, which as yet
we have not, to admonish as what to seek; and that when we shall have found
the power to do what He hath bidden, we may understand, of this also,
whence we have received it; lest, being puffed and lifted up by the spirit
of this world, we know not what things have been given unto us of God.
Wherefore the free choice of the human will we by no means destroy, when
the Grace of God, by which the free choice itself is helped, we deny not
with ungrateful pride, but rather set forth with grateful piety. For it is
ours to will: but the will itself is both admonished that it may arise, and
healed, that it may have power;(1) and enlarged, that it may receive; and
filled, that it may have. For were not we to will, certainly neither should
we receive the things that are given, nor should we have. For who would
have continence, (among the rest of the gifts of God to speak of this
rather, of which I am speaking to you,) who, I say, would have continence,
unless willing? forasmuch as also no one would receive unless willing. But
if you ask, Whose gift it is, that it can be by our will received and had?
listen to Scripture; yea, rather, because thou knowest, recollect what thou
hast read, "Whereas I knew," saith he, "that no one can be continent,
unless God give it, and this itself was of wisdom, to know whose gift it
was."(2) Great are these two gifts, wisdom and continence; wisdom,
forsooth, whereby we are formed in the knowledge of God; but continence,
whereby we are not conformed unto this world. But God bids us that we be
both wise and continent, without which goods we cannot be just and perfect.
But let us pray that He give what He bids, by helping and inspiring, Who
hath admonished us what to will by commanding and calling. Whatsoever of
this He hath given, let us pray that He preserve; but what He hath not
given as yet, let us pray that He supply; yet let us pray and give thanks
for what we have received; and for what we have not yet received, from the
very fact that we are not ungrateful for what we have received, let us
trust that we shall receive it. For He, Who hath given power unto the
faithful who are married to contain from adulteries and fornications,
Himself hath given unto holy virgins and widows to contain from all sexual
intercourse; in the case of which virtue now the term inviolate chastity(3)
or continence is properly used. Or is it haply that from Him indeed we have
received continence, but from ourselves have wisdom? "What then is it that
the Apostle James saith, "But if any of you lack wisdom, let him ask of
God, Who giveth unto all liberally, and upbraideth not, and it shall be
given unto him."(4) But on this question, already in other little works of
ours, so far as the Lord hath helped us, we have said many things; and at
other times, so far as through Him we shall be able, when opportunity is
given, we will speak.
22. Now it has been my wish on this account to say something on this
subject, by reason of certain of our brethren most friendly and dear to us,
and without willful guilt indeed entangled in this error, but yet
entangled; who think, that, when they exhort any to righteousness and
piety, their exhortation will not have force, unless the whole of that,
wherein they would work upon man that man should work, they set in the
power of man, not helped by the grace of God, but put forth by the alone
choice of the free will; as though there can be free will to perform a good
work, unless set free by the gift of God! And they mark not that this very
thing themselves also have by the gift of God, that with such power they
exhort, as to excite the dull wills of men to enter upon a good life, to
enkindle the cold, to correct such as are in error, to convert such as are
turned aside, to pacify such as are opposed. For thus they are able to
succeed in persuading what they would persuade to, or if they work not
these things in the wills of men, what is their work? wherefore speak they?
Let them leave them rather to their own choice. But if in them they work
these things, what? I pray, doth man, in the will of man, work so great
things by speaking, and doth God work nothing there by helping? Yea rather,
with how great soever power of discourse man may prevail, as that by skill
of discussion, and sweetness of speech, he in the will of man implant
truth, nourish charity, by teaching remove error, by exhortation remove
sloth, "Neither he who planteth is any thing, nor he who watereth, but God
Who giveth the increase."(5) For in vain would the workman use all means
without, unless the Creator should work secretly within. I hope therefore
that this letter of mine by the worthy deed(6) of your Excellence will soon
come into the hands of such also; on this account I thought that I ought to
say something on this subject. Next that both you yourself, and whatsoever
other widows shall read this, or hear it read, may know that you make more
advance unto the love and profession of the good of continence by your own
prayers than by our exhortations; forasmuch as if it be any help to you
that our addresses also are supplied to you, the whole must be assigned to
His grace, "in Whose Hand," as it is written, "are both we and our
discourses."(7)
23. If, therefore, you had not as yet vowed unto God widowed
continence, we would assuredly exhort you to vow it; but, in that you have
already vowed it, we exhort you to persevere. And yet I see that I must so
speak as to lead those also who had as yet thought of marriage to love it
and to seize on it. Therefore let us give ear unto the Apostle, "She who is
unmarried," saith he, "is careful about the things of the Lord, to be holy
both in body and spirit; but she who is married is careful about the things
of the world, how to please her husband."(1) He saith not, is careful about
the things of the world, so as not to be holy; but certainly that that
marriage holiness(2) is less, in regard of that portion of cares, which
hath thought of the pleasure of the world. Whatever, therefore, I of
earnest purpose of mind would be expended also on these things whereby she
would have to please a husband, the unmarried Christian woman ought in a
certain way to gather and bring together unto that earnest purpose whereby
she is to please the Lord. And consider, Whom she pleases, who pleases the
Lord; and assuredly she is by so much the more blessed by how much the more
she pleases Him; but by how much the more her thoughts are of the things of
the world, by so much the less does she please Him. Therefore do ye with
all earnest purpose please Him, Who is "'fair of forth above the sons of
men."3 For that ye please Him, it is by His grace which is "shed abroad on
His lips." Please ye Him in that portion of thought also, which would be
occupied by the world, in order to please a husband. Please ye Him, Who
displeased the world, in order that such as please Him might be set free
from the world. For This One, fair of form above the sons of men, men saw
on the Cross of the Passion; "and He had not form or beauty, but His face
cast down, and His posture unseemly."(4) Yet from this unseemliness of your
Redeemer flowed the price of your beauty, but of a beauty within, for "all
the beauty of the King's daughter is within."(5) By this beauty please ye
Him, this beauty order ye with studious care and anxious thought. He loves
not dyes of deceits; the Truth delighteth in things that are true, and He,
if you recognize what you have read, is called the Truth. "I am," saith He,
"the Way, and the Truth, and the Life."(6) Run ye to Him through Him,
please ye Him of Him; live ye with Him, in Him, of Him. With true
affections and holiest chastity love ye to be loved by such a Husband.
24. Let the inner ear of the virgin also, thy holy child, hear these
things. I shall see(7) how far she goes before you in the Kingdom of That
King: it is another question. Yet ye have found, mother and daughter, Him,
Whom by beauty of chastity ye ought to please together, having despised,
she all, you second, marriage. Certainly if there were husbands whom ye had
to please, by this time, perhaps, you would feel ashamed to adorn yourself
together with your daughter; now let it not shame you, to set yourselves to
do what may adorn you both together; because it is not matter of blame, but
of glory, that ye be loved both together by That One. But white and red,
feigned and laid on with paints, ye would not use, even if ye had husbands;
not thinking that they were fit persons for you to deceive, or yourselves
such as ought to deceive; now therefore That King, Who had longed for the
beauty of His Only Spouse, of Whom ye are members, do ye with all truth
together please, together cleave unto; she with virginal chastity, you with
widowed continence, both with spiritual beauty. In which beauty also her
grandmother, and your mother-in-law, who by this time surely hath grown
old, is beautiful together with you. Forsooth whilst charity carries the
vigor of this beauty into things that are before, length of years causeth
not in it a wrinkle. You have with you a holy aged woman, both in your
house and in Christ, whom to consult concerning perseverance; how you are
to fight with this or that temptation, what you are to do, that it may be
the more easily overcome; what safeguard you are to take, that it may not
easily again lay wait; and if there be any thing of this sort, she teaches
you, who is now by time fixed, by love a well-wisher, by natural affection
full of cares, by age secure. Do you specially, do you in such things
consult her, who hath made trial of what you have made trial of For your
child sings that song,(8) which in the Apocalypse none save virgins can
sing. But for both of you she prays more carefully than for herself, but
she is more full of care for her granddaughter, for whom there remains a
longer space of years to overcome temptations; but you she sees nearer to
her own age, and mother of a daughter of such an age, as that, had you seen
her married, (which now is not lawful, and far be it from her,) I think you
would have blushed to bear children together with her. How much then is it
that now remains to you of a dangerous age, who are on this account not
called a grandmother, in order that together with your daughter you may be
fruitful in offspring of holy thoughts and works? Therefore not without
reason is the grandmother more full of care for her, for whom you also the
mother; because both what she hath vowed is greater, and the whole of what
she hath just now begun remains to her. May the Lord hear her prayers, that
ye may holily follow her good deserts, Who in youth gave birth to the flesh
of your husband,(1) in old age travaileth with the heart of your daughter.
Therefore do ye all, alike and with one accord, by conduct please, by
prayers press upon, That One Husband of One Wife, in Whose Body by One
Spirit ye are living.
25. The past day returns not hereafter, and after yesterday proceeds
to-day, and after to-day will proceed to-morrow; and, lo, all times and the
things of time pass away, that there may come the promise that shall abide;
and "whoso shall have persevered even unto the end, this one shall be
saved."(2) If the world is now perishing, the married woman, for whom
beareth she? Or in heart about to bear, and in flesh not about to bear, why
doth she marry? But if the world is still about to last, why is not He more
loved, by Whom the world was made? If already enticements of this life are
failing, there is not any thing for a Christian soul with desire to seek
after; but if they shall yet remain, there is what with holiness he may
despise. For the one of these two there is no hope of lust, in the other
greater glory of charity. How many or how long are the very years, in which
the flower of carnal age seems to flourish? Some females having thoughts of
marriage, and with ardor wishing it, whilst they are being despised or put
off, on a sudden have grown old, so as that now they would feel shame,
rather than desire, to marry. But many having married, their husbands
having set out into distant countries very soon after their union, have
grown aged expecting their return, and, as though soon left widows, at
times have not even attained so as at least as old women to receive their
old men on their return. If therefore, when betrothed bridegrooms despised
or delayed, or when husbands were abroad, carnal desire could be restrained
from commission of fornication or adultery, why cannot it be restrained
from commission of sacrilege? If it hath been repressed, when being
deferred it was glowing, wily is it not put down, when having been cut off
it had grown cold? For they in greater measure endure glowing of desire,
who despair not of the pleasure of the same desire. But whoso of unmarried
persons vow chastity to God, withdraw that very hope, which is the fuel of
love. Hence with more ease is desire bridled, which is kindled by no
expectation; and yet, unless against this prayer be made, in order l to
overcome it, itself as unlawful is the more ardently wished for.
26. Therefore let spiritual delights succeed to the place of carnal
delights in holy chastity; reading, prayer, psalm, good thought, frequency
in good works, hope of the world to come, and a heart upward; and for all
these giving of thanks unto the Father of lights, from Whom, without any
doubt, every good gift, and every perfect gift, as Scripture bears witness,
cometh down.(3) For when, in stead of the delights of married women, which
they have in the flesh of their husbands, the use of other carnal delights
is taken, as it were to solace them, why should I speak of the evils which
follow, when the Apostle hath said in short, that the widow, who lives in
delights, living is dead.(4) But far be it from you, that ye be taken with
lust of riches instead of lust of marriage, or that in your hearts money
succeed to the place of love of a husband. For looking into men's
conversation, we have often found by experience, that in certain persons,
when wantonness hath been restrained, avarice hath increased. For, as, in
the senses themselves of the body, they who see not hear more keenly, and
discern many things by touch, nor have such as have the use of their eyes
so great life in their touch; and in this instance it is understood that,
when the exertion of the power of attention s hath been restrained in one
approach, that is, of the eyes, it puts itself forth into other senses,
more ready with keenness to distinguish, as though it essayed to supply
from the one what was denied in the other; thus also often carnal lust,
being restrained from pleasure of sensual intercourse, with greater
strength reaches itself forth to desire money, and when turned away from
the one, turns itself with more glow of passion to the other. But in you
let the love of riches grow cold together with the love of marriage, and
let a pious use of what property you possess be directed to spiritual
delights, that your liberality wax warm rather in helping such as are in
want than in enriching covetous persons. Forsooth into the heavenly
treasury are sent not gifts to the covetous, but alms to the needy, which
above measure help the prayers of widows. Fastings, also, and watchings, so
far as they disturb not health, if they be spent in praying, singing
psalms, reading, and meditating in the Law of God, even the very things
which seem laborious are turned into spiritual delights. For no way
burdensome are the labors of such as love, but even of themselves delight,
as of such as hunt, fowl, fish, gather grapes, traffic, delight themselves
with some game. It matters therefore what be loved. For, in the case of
what is loved, either there is no labor, or the labor also is loved. And
consider how it should be matter for shame and grief, if there be pleasure
in labor, to take a wild beast, to fill cask and purse,(1) to cast a ball,
and there be no pleasure in labors to win God!
27. Indeed in all spiritual delights, which unmarried women enjoy,
their holy conversation ought also to be with caution; lest haply, though
their life be not evil through haughtiness, their report be evil through
negligence. Nor are they to be listened to, whether they be holy men or
women, when (upon occasion of their neglect in some matter being blamed,
through which it comes to pass that they fall into evil suspicion, from
which they know that their life is far removed) they say that it is enough
for them their conscience before God, despising what men think of them, not
only imprudently(2) but also cruelly; when they slay the souls of others;
whether of such as blaspheme the way of God, who following their suspicion
are displeased at what is the chaste life of the Saints, as though, it were
shameful, or of such also as make excuse, and imitate, not what they see,
but what they think. Wherefore whosoever guards his life from charges of
shameful and evil deeds, does good to himself; but whosoever guards his
character too, is merciful also towards others. For unto ourselves our own
life is necessary, unto others our character; and certainly even what we
mercifully minister unto others, for their health, abounds also to our own
profit. Whence not in vain the Apostle, "We provide good things," saith he,
"not only before God, but also before men;"(3) also he saith, "Please ye
all men through all things; even as I also please all men through all
things, not seeking what is of profit unto myself, but what unto many, that
they may be saved."(4) Also in a certain exhortation he says, "For the
rest, brethren, whatsoever things are true, whatsoever things are holy,
whatsoever things are just, whatsoever things are pure, whatsoever things
are most dear whatsoever things are of good report; if any virtue, if any
praise, these things think on, which ye have both learned, and received,
arid heard, and seen in me."(5) You see howl among many things, unto which
by exhortation he admonished them, he neglected not to set, "whatsoever
things are of good report;" and in two words included all things, where he
saith, "if any virtue, if any praise." For unto virtue pertain the good
things of which He made mention above; but good report unto praise. I think
that the Apostle took not the praise of men for any great thing, saying in
another place, "But to me it is the least thing, that I be judged of you,
or of day of man;"(6) and in another place, "If I were pleasing men, I
should not be a servant of Christ;"(7) and again, "For our glory is this,
the testimony of our conscience."(8) But of these two, that is, of a good
life, and a good report, or as is said more shortly, of virtue and praise,
the one for his own sake he most wisely kept, the other for the sake of
others he most mercifully provided. But, forasmuch as human caution, how
great soever, cannot on every side avoid most malevolent suspicions, when
for our good report we shall have done whatever we rightly can, if any,
either by falsely pretending evil things of us, or from believing evil of
us, endeavor to stain our fair fame, let there be present the solace of
conscience, and clearly also the joy, in that our reward is great in
Heaven, even when men say many evil things of us,(9) and we yet live godly
and righteously. For that reward is as the pay of such as serve as
soldiers, through the arms of righteousness, not only on the right hand,
but on the left also; that is to say, through glory and mean estate,
through ill report and good report.(10)
28. Go on therefore in your course, and run with perseverance, in order
that ye may obtain; and by pattern of life, and discourse of exhortation,
carry away with you into this same your course, whomsoever ye shall have
had power. Let there not bend you from this earnest purpose, whereby ye
excite many to follow, the complaint of vain persons, who say, How shall
the human race subsist, if all shall have been continent? As though it were
for any other reason that this world is delayed, save that the predestined
number of the Saints be fulfilled, and were this the sooner fulfilled,
assuredly the end of the world would not be put off. Nor let it stay you
from your earnest purpose of persuading others to the same good ye have, if
it be said to you, Whereas marriage also is good, how shall there be all
goods in the Body of Christ, both the greater, forsooth, and the lesser, if
all through praise and love of continence imitate? In the first place,
because with the endeavor that all be continent, there will still be but
few, for "not all receive this word." But forasmuch as it is written,
"Whoso can receive, let him receive;"(11) then do they receive who can,
when silence is not kept even toward those who cannot. Next, neither ought
we to fear lest haply all receive it, and some one of lesser goods, that
is, married life, be wanting in the body of Christ. For if all shall have
heard, and all shall have received, we ought to understand that this very
thing was predestinated, that married goods already suffice in the number
of those members which so many have passed out of this life. For neither
now, if all shall have been continent, will they give the honor of the
continent to those who have already borne into the garners of the Lord the
fruit thirty-fold, if that be understood of married good. Therefore all
these goods will have there their place, although from this time no woman
wish to be married, no man wish to marry a wife. Therefore without anxiety
urge on whom ye can, to become what ye are; and pray with watchfulness and
fervor, that by the help of the Right Hand of the Most High, and by the
abundance of the most merciful grace of the Lord, ye may both persevere in
that which ye are, and may make advances unto that which ye shall be.
29. Next I entreat you, by Him, from Whom ye have both received this
gift, and hope for the rewards of this gift, that ye be mindful to set me
also in your prayers with all your household Church. Forsooth it hath come
to pass in most proper order, that I should write unto your Mother now aged
a letter(1) concerning prayer; unto her, forsooth, it chiefly pertains by
praying to contend on your behalf, who is less full of care for herself
than for you; and that for you rather than for her I should compose this
little work concerning widowed continence; because unto you it remaineth to
overcome, what her age hath already overcome. But the holy virgin your
child, if she desire aught concerning her profession from our labors, she
hath a large book on Holy Virginity to read. Concerning the reading of
which I had also admonished you, forasmuch as it contains many things
necessary unto either chastity, that is, virginal and widowed, which things
on this account I have here partly touched on lightly, partly altogether
passed over, because I there discussed them more fully.
May you persevere in the grace of Christ.
Taken from "The Early Church Fathers and Other Works" originally published
by Wm. B. Eerdmans Pub. Co. in English in Edinburgh, Scotland, beginning in
1867. (LNPF I/III, Schaff). The digital version is by The Electronic Bible
Society, P.O. Box 701356, Dallas, TX 75370, 214-407-WORD.
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