Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadChurch Fathers: Nicene Fathers Vol 03: 13.24.02 On Holy Virginity Part 2
TOPIC: Nicene Fathers Vol 03 (Other Topics in this Collection)
SUBJECT: 13.24.02 On Holy Virginity Part 2
Other Subjects in this Topic:
30. Ye also who have not yet made this vow, who are able to receive it, receive it.hyperlink Run with perseverance, that ye may obtain.hyperlink Take ye each his sacrifices, and enter ye into the courtshyperlink of the Lord, not of necessity, having power over your own will.hyperlink For not as, "Thou shall not commit adultery, Thou shall not kill,"hyperlink can it so be said, Thou shalt not wed. The former are demanded, the latter are offered. If the latter are done, they are praised: unless the former are done, they are condemned. In the former the Lord commands us what is due; but in the latter, if ye shall have spent any thing more, on His return He will repay you.hyperlink Think of (whatever that be) within His wall "a place named, much better than of sons and of daughters."hyperlink Think of "an eternal name" there.hyperlink Who unfolds of what kind that name shall be? Yet, whatever it shall be, it shall be eternal. By believing and hoping and loving this, ye have been able, not to shun marriage, as forbidden, but to fly past it, as allowed.
31. Whence the greatness of this service,hyperlink unto the undertaking of which we have according to our strength exhorted, the more excellent and divine it is, the more doth it warn our anxiety, to say something not only concerning most glorious chastity, but also concerning safest humility. When then such as make profession of perpetual chastity, comparing themselves with married persons, shall have discovered, that, according to the Scriptures, the others are below both in work and wages, both in vow and reward, let what is written straightway come into their mind, "By how much thou art great, by so much humble thyself in all things: and thou shalt find favor before God."hyperlink The measure of humility for each hath been given from the measure of his greatness itself: unto which pride is full of danger, which layeth the greater wait against persons the greater they be. On this followeth envying, as a daughter in her train; forsooth pride straightway giveth birth to her, nor is she ever without such a daughter and companion. By which two evils, that is, pride and envying, is the devil (a devil). Therefore it is against pride, the mother of envying, that the whole Christian discipline chiefly wars. For this teaches humility, whereby both to gain and to keep charity; of which after that it had been said, "Charity envieth not;"hyperlink as though we were asking the reason, how it comes to pass that it envieth not, he straightway added, "is not puffed up;" as though he should say, on this account it hath not envying, in that neither hath it pride. Therefore the Teacher of humility, Christ, first "emptied Himself, taking the form of a servant, made in the likeness of men, and found in fashion as a man, He humbled Himself, made obedient even unto death, even the death of the Cross."hyperlink But His teaching itself, how carefully it suggests humility, and how earnest and instant it is in commanding this, who can easily unfold, and bring together all witnesses for proof of this matter? This let him essay to do, or do, whosoever shall wish to write a separate treatise on humility; but of this present work the end proposed is different, and it hath been undertaken on a matter so great, as that it hath chiefly to guard against pride.
32. Wherefore a few witnesses, which the Lord deigns to suggest to my mind, I proceed to mention, from out the teaching of Christ concerning humility, such as perhaps may be enough for my purpose. His discourse, the first which He delivered to His disciples at greater length, began from this. "Blessed are the poor in spirit, for theirs is the Kingdom of Heaven."hyperlink And these without all controversy we take to be humble. The faith of that Centurion He on this account chiefly praised, and said that He had not found in Israel so great faith, because he believed with so great humility as to say, "I am not worthy that thou shouldest enter under my roof."hyperlink Whence also Matthew for no other reason said that he "came" unto Jesus, (whereas Luke most plainly signifies that he came not unto Him himself, but sent his friends,) save that by his most faithful humility he himself came unto Him more than they whom he sent. Whence also is that of the Prophet, "The Lord is very high, and hath respect unto things that are lowly: but what are very high He noteth afar off;"hyperlink assuredly as not coming unto Him. Whence also He saith to that woman of Canaan, "O woman, great is thy faith; be it done unto thee as thou wilt;"hyperlink whom above He had called a dog, and had made answer that the bread of the sons was not to be cast to her. And this she taking with humility had said, "Even so, Lord; for the dogs also eat of the crumbs which fall from their masters' table." And thus what by continual crying she obtained not, by humble confession she earned.hyperlink Hence also those two are set forth praying in the Temple, the one a Pharisee, and the other a Publican, for the sake of those who seem to themselves just and despise the rest of men, and the confession of sins is set before the reckoning up of merits. And assuredly the Pharisee was rendering thanks unto God by reason of those things wherein he was greatly self-satisfied. "I render thanks to Thee," saith he, "that I am not even as the rest of men, unjust, extortioners, adulterers, even as also this publican. I fast twice in the week, I give tithes of all things whatsoever I possess. But the Publican was standing afar off, not daring to lift up his eyes to Heaven, but beating his breast, saying, God be merciful unto me a sinner." But there follows the divine judgment, "Verily I say unto you, the Publican went down from the Temple justified more than that Pharisee."hyperlink Then the cause is shown, why this is just; "Forasmuch as he who exalteth himself shall be humbled, and whoso humbleth himself shall be exalted." Therefore it may come to pass, that each one both shun real evils, and reflect on real goods in himself, and render thanks for these unto "the Father of lights, from Whom cometh down every best gift, and every perfect gift,"hyperlink and yet be rejected by reason of the sin of haughtiness, if through pride, even in his thought alone, which is before God, he insult other sinners, and specially when confessing their sins in prayer, unto whom is due not upbraiding with arrogance, but pity without despair. What is it that, when His disciples were questioning among themselves, who of them should be greater, He set a little child before their eyes, saying, "Unless ye shall be as this child, ye shall not enter into the Kingdom of Heaven?"hyperlink Did He not chiefly commend humility, and set in it the desert of greatness? Or when unto the sons of Zebedee desiring to be at His side in lofty seats He so made answer,hyperlink as that they should rather think of having to drink the Cup of His Passion, wherein He humbled Himself even unto death, even the death of the Cross,hyperlink than with proud desire demand to be preferred to the rest; what did He show, save, that He would be a bestower of exaltation upon them, who should first follow Him as a teacher of humility? And now, in that, when about to go forth unto His Passion, He washed the feet of His disciples, and most openly taught them to do for their fellow-disciples and fellow-servants this, which He their Lord and Master had done for them; how greatly did He commend humility?hyperlink And in order to commend this He chose also that time, wherein they were looking on Him, as immediately about to die, with great longing; assuredly about to retain in their memory this especially, which their Master, Whom they were to imitate, had pointed out to them as the last thing. But He did this at that time, which surely He could have done on other days also before, wherein He had been conversant with them; at which time if it were done, this same would indeed be delivered, but certainly would not be so received.
33. Whereas, then, all Christians have to guard humility, forasmuch as it is from Christ that they are called Christians, Whose Gospel no one considers with care, but that he discovers Him to be a Teacher of humility; specially is it becoming that they be followers and keepers of this virtue, who excel the rest of men in any great good, in order that they may have a great care of that, which I set down in the beginning, "By how much thou art great, by so much humble thyself in all things, and thou shall find grace before God."hyperlink Wherefore, because perpetual Continence and specially virginity, is a great good in the Saints of God, they must with all watchfulness beware, that it be not corrupted with pride.
34. Paul the Apostle censures evil unmarried women, curious and prating, and says that this fault comes of idleness. "But at the same time," saith he, "being idle they learn to go about to houses: but not only idle, but curious also and prating, speaking what they ought not."hyperlink Of these he had said above, "But younger widows avoid; for when they have past their time in delights, they wish to wed in Christ; having condemnation, in that they have made void their first faith:" that is, have not continued in that, which they had vowed at the first. And yet he saith not, they marry, but "they wish to marry." For many of them are recalled from marrying, not by love of a noble purpose, but by fear of open shame, which also itself comes of pride, whereby persons fear to displease men more than God. These, therefore, who wish to marry, and do not marry on this account, because they cannot with impunity, who would do better to marry than to be burned, that is, than to be laid waste in their very conscience by the hidden flame of lust, who repent of their profession, and who feel their confession irksome; unless they correct and set right their heart, and by the fear of God again overcome their lust, must be accounted among the dead; whether they pass their time in delights, whence the Apostle says, "But she who passes her time in delights, living, is dead;"hyperlink or whether in labors and fastings, which are useless where there is no correction of the heart, and serve rather for display than amendment. I do not, for my part, impose on such a great regard for humility, in whom pride itself is confounded, and bloodstained by wound of conscience. Nor on such as are drunken, or covetous, or who are lying in any other kind whatever of damnable disease, at the same time that they have profession of bodily continence, and through perverse manners are at variance with their own name, do I impose this great anxiety about pious humility: unless haply in these evils they shall dare even to make a display of themselves, unto whom it is not enough, that the punishments of these are deferred. Nor am I treating of these, in whom there is a certain aim of pleasing, either by more elegant dress than the necessity of so great profession demands, or by remarkable manner of binding the head, whether by bosses of hair swelling forth, or by coverings so yielding, that the fine network below appears: unto these we must give precepts, not as yet concerning humility, but concerning chastity itself, or virgin modesty. Give me one who makes profession of perpetual continence, and who is free from these, and all such faults and spots of conduct; for this one I fear pride, for this so great good I am in alarm from the swelling of arrogance. The more there is in any one on account of which to be self-pleased, the more I fear, lest, by pleasing self, he please not Him, Who "resisteth the proud, but unto the humble giveth grace."hyperlink
35. Certainly we are to contemplate in Christ Himself, the chief instruction and pattern of virginal purity. What further precept then concerning humility shall I give to the continent, than what He saith to all, "Learn of Me, in that I am meek and lowly of heart?"hyperlink when He had made mention above of His greatness, and, wishing to show this very thing, how great He was, and how little He had been made for our sakes, saith, "I confess to Thee, O Father, Lord of heaven and earth, in that Thou hast hidden these things from the wise and prudent, and hast revealed them unto little children. Even so, O Father, in that so it hath been pleasing before Thee. All things have been delivered unto Me of My Father: and no one knoweth the Son, save the Father; and no one knoweth the Father, save the Son, and he to whom the Son shall have willed to reveal Him. Come unto Me, all ye who labor and are burdened, and I will refresh you. Take My yoke upon you, and learn of Me, in that I am meek and lowly of heart."hyperlink He, He, unto Whom the Father hath delivered all things, and Whom no one knoweth but the Father, and Who alone, (and he, unto whom He shall have willed to reveal Him), knoweth the Father, saith not, "Learn of Me" to make the world, or to raise the dead, but, "in that I am meek and lowly of heart." O saving teaching? O Teacher and Lord of mortals, unto whom death was pledged and passed on in the cup of pride, He would not teach what Himself was not, He would not bid what Himself did not. I see Thee, O good Jesu, with the eyes of faith, which Thou hast opened for me, as in an assembly of the human race, crying out and saying, "Come unto Me, and learn of Me." What, I beseech Thee, through Whom all things were made, O Son of God, and the Same Who was made among all things, O Son of Man: to learn what of Thee, come we to Thee? "For that I am meek," saith He, "and lowly of heart." Is it to this that all the treasures of wisdom and knowledge hidden in Theehyperlink are brought, that we learn this of Thee as a great thing, that Thou art "meek and lowly of heart?" Is it so great a thing to be little, that it could not at all be learned unless it were brought to pass by Thee, Who art so great? So indeed it is. For by no other way is there found out rest for the soul, save when the unquiet swelling hath been dispersed, whereby it was great unto itself, when it was not sound unto Thee.
36. Let them hear Thee, and let them come to Thee, and let them learn of Thee to be meek and lowly, who seek Thy Mercy and Truth, by living unto Thee, unto Thee, not unto themselves. Let him hear this, laboring and laden, who is weighed down by his burthen, so as not to dare to lift up his eyes to heaven, that sinner beating his breast, and drawing near from afar.hyperlink Let him hear, the centurion, not worthy that Thou shouldest enter under his roof.hyperlink Let him hear, Zaccheus, chief of publicans, restoring fourfold the gains of damnable sins.hyperlink Let her hear, the woman in the city a sinner, by so much the more full of tears at Thy feet, the more alien she had been from Thy steps.hyperlink Let them hear, the harlots and publicans, who enter into the kingdom of heaven before the Scribes and Pharisees.hyperlink Let them hear, every kind of such ones, feastings with whom were cast in Thy teeth as a charge, forsooth, as though by whole persons who sought not a physician, whereas Thou camest not to call the righteous, but sinners to repentance.hyperlink All these, when they are converted unto Thee, easily grow meek, and are humbled before Thee, mindful of their own most unrighteous life, and of Thy most indulgent mercy, in that, "where sin hath abounded, grace hath abounded more."hyperlink
37. But regard the troops of virgins, holy boys and girls: this kind hath been trained up in Thy Church: there for Thee it hath been budding from its mother's breasts; for Thy Name it hath loosed its tongue to speak, Thy Name, as through the milk of its infancy, it hath had poured in and hath sucked, no one of this number can say, "I, who before was a blasphemer, and persecutor, and in jurious, but I obtained mercy, in that I did in being ignorant, in unbelief."hyperlink Yea more, that, which Thou commandedst not, but only didst set forth, for such as would, to seize, saying, "Whoso can receive, let him receive;" they have seized, they have vowed, and, for the sake of the kingdom of heaven, not for that Thou threatenedst, but for that Thou exhortedst, they have made themselves eunuchs.hyperlink To these cry out, let these hear Thee, in that Thou art "meek and lowly Of heart." Let these, by how much they are great, by so much humble themselves in all things, that they may find grace before Thee. They are just: but they are not, are they, such as Thou, justifying the ungodly? They are chaste: but them in sins their mothers nurtured in their wombs.hyperlink They are holy, but Thou art also Holy of Holies. They are virgins, but they are not also born of virgins. They are wholly chaste both in spirit and in flesh: but they are not the Word made flesh.hyperlink And yet let them learn, not from those unto whom Thou forgivest sins, but from Thee Thyself, The Lamb of God Who takest away the sins of the world,hyperlink in that Thou art "meek and lowly of heart."
38. I send thee not, soul that art religiously chaste, that hast not given the reins to fleshly appetite even so far as to allowed marriage, that hast not indulged thy body about to depart even to the begetting one to succeed thee, that hast sustained aloft thy earthly members, afloat to accustom them to heaven; I send thee not, in order that thou mayest learn humility, unto publicans and sinners, who yet enter into the kingdom of heaven before the proud: I send thee not to these: for they, who have been set free from the gulf of uncleanness, are unworthy that undefiled virginity be sent to them to take pattern from. I send thee unto the King of Heaven, unto Him, by Whom men were created, and Who was created among men for the sake of men; unto Him, Who is fair of beauty above the sons of men,hyperlink and despised by the sons of men on behalf of the sons of men: unto Him, Who, ruling the immortal angels, disdained not to do service unto mortals. Him, at any rate, not unrighteousness, but charity, made humble; "Charity, which rivalleth not, is not puffed up, seeketh not her own;"hyperlink forasmuch as "Christ also pleased not Himself, but, as it is written of Him, The reproaches of such as reproached Thee have fallen upon Me.hyperlink Go then, come unto Him, and learn, in that He is "meek and lowly of heart." Thou shall not go unto him, who dared not by reason of the burden of unrighteousness to lift up his eyes to heaven, but unto Him, Who by the weight of charity came down from heaven.hyperlink Thou shalt not go unto her, who watered with tears the feet of her Lord, seeking forgiveness of heavy sins; but thou shalt go unto Him, Who, granting forgiveness of all sins, washed the feet of His own disciples.hyperlink I know the dignity of thy virginity; I propose not to thee to imitate the Publican humbly accusing his own faults; but I fear for the Pharisee proudly boasting of his own merits.hyperlink I say not, Be thou such as she, of whom it was said, "There are forgiven unto her many sins, in that she hath loved much;"hyperlink but I fear lest, as thinking that thou hast little forgiven to thee, thou love little.
39. I fear, I say, greatly for thee, lest, when thou boastest that thou wilt follow the Lamb wheresoever He shall have gone, thou be unable by reason of swelling pride to follow Him through strait ways. It is good for thee, O virgin soul, that thus, as thou art a virgin, thus altogether keeping in thy heart that thou hast been born again, keeping in thy flesh that thou hast been born, thou yet conceive of the fear of the Lord, and give birth to the spirit of salvation.hyperlink "Fear," indeed, "there is not in charity, but perfect charity," as it is written, "casteth out fear:"hyperlink but fear of men, not of God: fear of temporal evils, not of the Divine Judgment at the last. "Be not thou high-minded, but fear."hyperlink , Love thou the goodness of God; fear thou His severity: neither suffers thee to beproud. For by loving you fear, lest you grievously offend One Who is loved and loves. For what more grievous offense, than that by pride thou displease Him, Who for thy sake hath been displeasing to the proud? And where ought there to be more that "chaste fear abiding for ever and ever,hyperlink than in thee, who hast no thought of the things of this world, how to please a wedded partner; but of the things of the Lord, how to please the Lord?hyperlink That other fear is not in charity, but this chaste fear quitteth not charity. If you love not, fear lest you perish; if you love, fear lest you displease. That fear charity casteth out, with this it runneth within. The Apostle Paul also says, "For we have not received the spirit of bondage again to fear; but we have received the spirit of adoption of sons, wherein we cry, Abba, Father."hyperlink I believe that he speaks of that fear, which had been given in the Old Testament, test the temporal goods should be lost, which God had promised unto those not yet sons under grace, but as yet slaves under the law. There is also the fear of eternal fire, to serve God in order to avoid which is assuredly not yet of perfect charity. For the desire of the reward is one thing, the fear of punishment another. They are different sayings, "Whither shall I go away from Thy Spirit, and from Thy face whither shall I flee?"hyperlink and, "One thing I have sought of the Lord, this I will seek after; that I may dwell in the house of the Lord through all the days of my life, that I may consider the delight of the Lord, that I be protected in His temple:"hyperlink and, "Turn not away Thy face from me:"hyperlink and, "My soul longeth and fainteth unto the courts of the Lord.hyperlink Those sayings let him have had, who dared not to lift up his eyes to heaven; and she who was watering with tears His feet, in order to obtain pardon for her grievous sins; but these do thou have, who art careful about the things of the Lord, to be holy both in body and spirit. With those sayings there companies fear which hath torment, which perfect charity casteth forth; but with these sayings there companies chaste fear of the Lord, that abideth for ever and ever. And to both kinds it must be said, "Be not thou high-minded, but fear;"hyperlink that man neither of defense of his sins, nor of presumption of righteousness set himself up. For Paul also himself, who saith, "For ye have not received the spirit of bondage again to fear;"hyperlink yet, fear being a companion of charity, saith, "With fear and much trembling was I towards you:"hyperlink and that saying, which I have mentioned, that the engrafted wild olive tree be not proud against the broken branches of the olive tree, himself made use of, saying, "Be not thou high-minded, but fear;" himself admonishing all the members of Christ in general, saith, "With fear and trembling work out your own salvation; for it is God Who worketh in you both to will and to do, according to His good pleasure;"hyperlink that it seem not to pertain unto the Old Testament what is written, "Serve the Lord in fear, and rejoice unto Him with trembling."hyperlink
40. And what members of the holy body, which is the Church, ought more to take care, that upon them the holy Spirit may rest, than such as profess virginal holiness? But how doth He rest, where He findeth not His own place? what else than an humbled heart, to fill, not to leap back from; to raise up, not to weigh down? whereas it hath been most plainly said, "On whom shall rest My Spirit? On him that is humble and quiet, and trembles at My words."hyperlink Already thou livest righteously, already thou livest piously, thou livest chastely, holily, with virginal purity; as yet, however, thou livest here, and art thou not humbled at hearing, "What, is not human life upon earth a trial?hyperlink Doth it not drive thee back from over-confident arrogance, "Woe unto the world because of offenses?"hyperlink Dost thou not tremble, lest thou be accounted among the many, whose "love waxeth cold, because that iniquity abounds?"hyperlink Dost thou not smite thy breast, when thou hearest, "Wherefore, whoso thinketh that he standeth, let him see to it lest he fall?hyperlink Amid these divine warnings and human dangers, do we yet find it so hard to persuade holy virgins to humility?
41. Or are we indeed to believe that it is for any other reason, that God suffers to be mixed up with the number of your profession, many, both men and women, about to fall, than that by the fall of these your fear may be increased, whereby to repress pride; which God so hates, as that against this one thing The Highest humbled Himself? Unless haply, in truth, thou shalt therefore fear less, and be more puffed up, so as to love little Him, Who hath loved thee so much, as to give up Himself for thee,hyperlink because He bath forgiven thee little, living, forsooth from childhood, religiously, piously, with pious chastity, with inviolate virginity. As though in truth you ought not to love with much greater glow of affection Him, Who, whatsoever things He hath forgiven unto sinners upon their being turned to Him, suffered you not to fall into them. Or indeed that Pharisee,hyperlink who therefore loved little, becausethought that little was forgiven him, was it for any other reason that he was blinded by this error, than because being ignorant of the righteousness of God, and seeking to establish his own, he had not been made subject unto the righteousness of God?hyperlink But you, an elect race, and among the elect more elect, virgin choirs that follow the Lamb, even you "by grace have been saved through faith; and this not of yourselves, but it is the gift of God: not of works, lest haply any be elated. For we are His workmanship, created in Jesus Christ in good works, which Godhath prepared, that in them we may walk."hyperlink What therefore, by how much the more ye are adorned by His gifts, shall ye by so much the less love Him? May He Himself turn away so dreadful madness! Wherefore forasmuch as the Truth has spoken the truth, that he, unto whom little is forgiven, loveth little; do ye, in order that ye may love with full glow of affection Him, Whom ye are free to love, being loosened from ties of marriage, account as altogether forgiven unto you, whatever of evil, by His governance, ye have not committed. For "your eyes ever unto the Lord, forasmuch as He shall pluck out of the net your feet,"hyperlink and, "Except the Lord shall have kept the city, in vain hath he watched who keepeth it."hyperlink And speaking of Continence itself the Apostle says, "But I would that all men were as I myself; but each one hath his own proper gift from God; one in this way, and another in that way."hyperlink Who therefore bestoweth these gifts? Who distributeth his own proper gifts unto each as He will?hyperlink Forsooth God, with Whom there is not unrighteousness,hyperlink and by this means with what equity He makes some in this way, and others in that way, for man to know is either impossible or altogether hard: but that with equity He maketh, it is not lawful to doubt. "What," therefore, "hast thou, which thou hast not received?"hyperlink And by what perversity dost thou less love Him, of Whom thou hast received more?
42. Wherefore let this be the first thought for the putting on of humility, that God's virgin think not that it is of herself that she is such, and not rather that this best "gift cometh down from above from the Father of Lights, with Whom is no change nor shadow of motion."hyperlink For thus she will not think that little hath been forgiven her, so as for herto love little, and, being ignorant of the righteousness of God, and wishing to establish her own, not to be made subject to the righteousness of God. In which fault was that Simon who was surpassed by the woman, unto whom many sins were forgiven, because she loved much. But she will have more cautious and true thoughts, that we are so to account all sins as though forgiven, from which God keeps us that we commit them not. Witnesses are those expressions of pious prayers in holy Scriptures, whereby it is shown, that those very things, which are commanded by God, are not done save by His Gift and help, Who commands. For there is a falsehood in the asking for them, if we could do them without the help of His grace. What is there so generally and chiefly charged, as obedience whereby the Commandments of God are kept? And yet we find this wished for. "Thou," saith he, "hast charged, that Thy commandments be greatly kept." Then it follows, "O that my ways were directed to keep Thy righteousnesses: then shall I not be confounded, whilst I look unto all Thy commandments."hyperlink That which he had set down above that God had commanded, that he wished might of himself be fulfilled. This is done assuredly, that there be not sin; but, if there hath been sin, the command is that one repent; lest by defense and excuse of sin he perish through pride, who hath done it, whilst he is unwilling that what he hath done perish through repentance. This also is asked of God, so that it may be understood that it is not done, save by His grant from Whom it is asked. "Set," saith he, "O Lord, a watch to my mouth, and a door of continence around my lips: let not my heart turn away unto evil words, to make excuses in sins, with men that work unrighteousness."hyperlink if, therefore, both obedience, whereby we keep His commandments, and repentance whereby we excuse not our sins, are wished for and asked, l it is plain that, when it is done, it is by His gift that it is possessed, by His help that it is fulfilled, yet more openly is it said by reason of obedience, "By the Lord the steps of a man are directed, and He shall will His way:"hyperlink and of repentance the Apostle says, "if haply God may grant unto them repentance."hyperlink
43. Concerning continence also itself hath it not been most openly said, "And when I knew that no one can be continent unless God give it, this also itself was a part of wisdom, to know whose gift it was?"hyperlink But perhaps continence is the gift of God, but wisdom man bestows upon himself, whereby to understand, that that gift is, not his own, but of God. Yea, "The Lord maketh wise the blind:"hyperlink and, "The testimony of the Lord is faithful, it giveth wisdom unto little ones:"hyperlink and, "If any one want wisdom, let him ask of God, Who giveth unto all liberally, and upbraideth not, and it shall be given to him."hyperlink But it becometh virgins to be wise, that their lamps be not extinguished.hyperlink How "wise," save "not having high thoughts, but consenting unto the lowly."hyperlink For Wisdom Itself hath said unto man, "Lo, piety is wisdom!"hyperlink If therefore thou hast nothing, which thou hast not received, "Be not high-minded, but fear."hyperlink And love not thou little, as though Him by Whom little hath been forgiven to thee; but, rather, love Him much, by Whom much hath been given to thee. For if he loves, unto whom it hath been given not to repay: how much more ought he to love, i unto whom it hath been given to possess. For both, whosoever continues chaste from the beginning, is ruled by Him; and whosoever is made chaste instead of unchaste, is corrected by Him; and whosoever is unchaste even unto the end, is abandoned by Him. But this He can do by secret counsel, by unrighteous He cannot: and perhaps it is for this end that it lies hid, that there may be more fear, and less pride.
44. Next let not man, now that he knoweth that by the grace of God he is what he is, fall into another snare of pride, so as by lifting up himself for the very grace of God to despise the rest. By which fault that other Pharisee both gave thanks unto God for the goods which he had, and yet vaunted himself above the Publican confessing his sins. What therefore should a virgin do, what should she think, that she vaunt not herself above those, men or women, who have not this so great gift? For she ought not to feign humility, but to set it forth: for the feigning of humility is greater pride. Wherefore Scripture wishing to show that humility ought to be true, after having said, "By how much thou art great, by so much humble thyself in all things," added soon after, "And thou shalt find grace before God:"hyperlink assuredly where one could not humble one's self deceitfully.
45. Wherefore what shall we say? is there any thought which a virgin of God may truly have, by reason of which she dare not to set herself before a faithful woman, not only a widow, but even married? I say not a reprobate virgin; for who knows not that an obedient woman is to be set before a disobedient virgin? But where both are obedient unto the commands of God, shall she so tremble to prefer holy virginity even to chaste marriage, and continence to wedded life, the fruit an hundred-fold to go before the thirty-fold? Nay, let her not doubt to prefer this thing to that thing; yet let not this or that virgin, obeying and fearing God, dare to set herselfbefore this or that woman, obeying and fearing God; otherwise she will not be humble, and "God resisteth the proud!"hyperlink What, therefore, shall she have in her thoughts? Forsooth the hidden gifts of God, which nought save the questioning of trial makes known to each, even in himself. For, to pass over the rest, whence doth a virgin know, although careful of the things of the Lord, how to please the Lordhyperlink but that haply, by reason of some weakness of mind unknown to herself, she be not as yet ripe for martyrdom, whereas that woman, whom she rejoiced to set herself before, may already be able to drink the Cup of the Lord's humiliation,hyperlink which He set before His disciples, to drink first, when enamored of high place? Whence, I say, doth she know but that she herself be not as yet Thecla, that other be already Crispina.hyperlink Certainly unless there be present trial, there takes place no proof of this gift.
46. But this is so great, that certain understand it to be the fruit an hundred-fold.hyperlink For the authority of the Church bears a veryconspicuous witness, in which it is known the faithful in what place the Martyrs, in what place the holy nuns deceased, are rehearsed at the Sacraments of the Altar.hyperlink But what the meaning is of that difference of fruitfulness, let them see to it, who understand these things better than we; whether the virginal life be in fruit an hundred-fold, in sixty-fold the widowed, in thirty-fold the married; or whether the hundred-fold fruitfulness be ascribed unto martyrdom, the sixty-fold unto continence, the thirty-fold unto marriage; or whether virginity, by the addition of martyrdom, fill up the hundred-fold, but when alone be in sixty-fold, but married persons bearing thirty-fold arrive at sixty-fold, in case they shall be martyrs: or whether, what seems to me more probable, forasmuch as the gifts of Divine grace are many, and one is greater and better than another, whence the Apostle says, "But emulate ye the better gifts;"hyperlink we are to understand that they are more in number than to allow of being distributed under those different kinds. In the first place, that we set not widowed continence either as bearing no fruit, or set it but level with the desert of married charity, or equal it unto virgin glory; or think that the Crown of Martyrdom, either established in habit of mind, although proof of trial be wanting, or in actual making trial of suffering, be added unto either one of those these chastities, without any increase of fruitfulness. Next, when we set it down that many men and women so keep virginal chastity, as that yet they do not the things which the Lord saith, "If thou wiliest to be perfect, go, sell all that thou hast, and give unto the poor, and thou shalt have treasure in Heaven: and come, follow me;"hyperlink and dare not unite themselves to those dwelling together, among whom no one saith that any thing is his own, but all things are unto them common;hyperlink do we think that there is no addition of fruitfulness unto the virgins of God, when they do this? or that the virgins of God are without any fruit, although they do not this? Therefore there are many gifts, and some brighter and higher than others, each than each. And at times one is fruitful in fewer gifts, but better; another in lower gifts, but more. And in what manner they be either made equal one to another, or distinguished one from another, in receiving eternal honors, who of men would dare to pronounce? whereas yet it is plain both that those differences are many, and that the better are profitable not for the present time, but for eternity. But I judge that the Lord willed to make mention of three differences of fruitfulness, the rest He left to such as understand.hyperlink For also another Evangelist hath made mention only of the hundred-fold:hyperlink we are not, therefore, are we, to think that he either rejected, or knew not of, the other two, but rather that he left them to be understood?
47. But, as I had begun to say, whether the fruit an hundred-fold be virginity dedicated to God, or whether we are to understand that interval of fruitfulness in some other way, either such as we have made mention of, or such as we have not made mention of; yet no one, as I suppose, will have dared to prefer virginity to martyrdom, and no one will have doubted that this latter gift is hidden, if trial to test it be wanting. A virgin, therefore, hath a subject for thought, such asmay be of profit to her for the keeping of humility, that she violate not that charity, which is above all gifts, without which assuredly whatever other gifts she shall have had, whether few or many, whether great or small, she is nothing. She hath, I say, a subject for thought, that she be not puffed up, that she rival not; forsooth that she so make profession that the virginal good is much greater and better than the married good, as that yet she know not whether this or that married woman be not already able to suffer for Christ, but herself as yet unable, and she herein spared, that her weakness is not put to the question by trial. "For God," saith the Apostle, "is faithful, Who will not suffer you to be tried above what ye are able but will make with the trial a way out, that ye may be able to bear it."hyperlink Perhaps, therefore, those men or women keeping a way of married life praiseworthy in its kind, are already able, against an enemy forcing to unrighteousness, to contend even by tearing in pieces of bowels, and shedding of blood; but these men or women, continent from childhood, and making themselves eunuchs for the sake of the Kingdom of Heaven, still are not as yet able to endure such, either for righteousness, or for chastity itself. For it is one thing, for truth and an holy purpose, not to consent unto one who would persuade and flatter, but another thing not to yield even to one who tortures and strikes. These lie hid in the powers and strength of souls, by trial they are unfolded, by actual essay they come forth. In order, therefore, that each be not puffed up by reason of that, which he sees clearly that he can do, let him humbly consider that he knows not that there is perchance something more excellent which he cannot do, but that some, who neither have nor profess that of which he is lawfully self-conscious, are able to do this, which he himself cannot do. Thus will be kept, not by feigned but by true humility, "In honor preventing one another,"hyperlink and, "esteeming each the other higher than himself."hyperlink
48. What now shall I say concerning the very carefulness and watchfulness against sin? "Who shall boast that he hath a chaste heart? or who shall boast that he is clean from sin?"hyperlink Holy virginity is indeed inviolate from the mother's womb; but "no one," saith he, "is clean in Thy sight, not even the infant whose life is of one day upon the earth."hyperlink There is kept also in faith inviolate a certain virginal chastity, whereby the Church is joined as a chaste virgin unto One Husband: but That One Husband hath taught, not only the faithful who are virgin in mind and body, but all Christians altogether, from spiritual even unto carnal, fromApostles even unto the last penitents, as though from the height of heaven even unto the bounds of it,hyperlink to pray, and in the prayer itself hath admonished them to say, "And forgive us our debts, even as we also forgive our debtors:"hyperlink where, by this which we seek, He shews what also we should remember that we are. For neither on behalf of those debts, which for our whole past life we trust have been forgiven unto us in Baptism through His peace, hath He charged us to pray, saying, "And forgive us our debts, even as we also forgive our debtors:" otherwise this were a prayer which Catechumens rather ought to pray up to the time of Baptism; but whereas it is what baptized persons pray, rulers and people, pastors and flocks; it is sufficiently shown that in this life, the whole of which is a trial, no one ought to boast himself as though free from all sins.hyperlink
49. Wherefore also the virgins of God without blame indeed, "follow the Lamb whithersoever He shall have gone," both the cleansing of sins being perfected, and virginity being kept, which, were it lost, could not return: but, because that same Apocalypse itself, wherein such unto one such were revealed, in this also praises them, that "in their mouth there was not found a lie:"hyperlink let them remember in this also to be true, that they dare not say that they have not sin. Forsooth the same John, who saw that, hath said this, "If we shall have said that we have not sin, we deceive our own selves, and the truth is not in us; but if we shall have confessed our faults, He is faithful and just, so as to forgive us our sins, and to cleanse us from all unrighteousness. But if we shall have said that we have not sinned, we shall make Him a liar, and His word shall not be in us."hyperlink This surely is not said unto these or those, but unto all Christians, wherein virgins also ought to recognize themselves. For thus they shall be without a lie, such as in the Apocalypse they appeared. And by this means so long as there is not as yet perfection in heavenly height, confession in lowliness maketh them Without blame.
50. But, again, lest by occasion of this sentence, any one should sin with deadly security, and should allow himself to be carried away, as though his sins were soon by easy confession to be blotted out, he straightway added, "My little children, these things have I written unto you, that ye sin not; and, if one shall have sinned, we have an Advocate with the Father, Jesus Christ the righteous, and Himself is a propitiation of our sins."hyperlink Let no one therefore depart from sin as though about to return to it, nor bind himself as it were by compact of alliance of this kind with unrighteousness, so as to take delight rather to confess it than to shun it. But, forasmuch as even upon such as are busy and on the watch not to sin, there creep by stealth, in a certain way, from human weakness, sins, however small, however few, yet not none; these same themselves become great and grievous, in case pride shall have added to them increase and weight: but by the Priest, Whom we have in the heavens, if by pious humility they be destroyed, they are with all ease cleansed.
51. But I contend not with those, who assert that a man can in this life live without any sin: I contend not, I gainsay not. For perhaps we take measure of the great from out our own misery, and, comparing ourselves with ourselves, understand not.hyperlink One thing I know, that those great ones, such as we are not, such as we have not as yet made proof of, by how much they are great, by so much humble themselves in all things, that they may find grace before God. For, let them be how great soever they will, "there is no servant greater than his Lord, nor disciple greater than his master."hyperlink And assuredly He is the Lord, Who saith, "All things have been delivered unto Me of My Father;"hyperlink and He is the Master, Who saith, "Come unto Me, all ye who labor, and learn of Me;" andyet what learn we? "In that I am meek," saith He, "and lowly of heart."52. Here some one will say, This is now not to write of virginity, but of humility. As though truly it were any kind of virginity, and not that which is after God, which we had undertaken to set forth. And this good, by how much I see it to be great, by so muchI fear for it, lest it be lost, the thief pride. Therefore there is none that guardeth the virginal good, save God Himself Who gave it: and God is Charity.hyperlink The Guardian therefore of virginity is Charity: but the place of this Guardian is humility. There forsooth He dwelleth, Who said, that on the lowly and quiet, and that trembleth at His words, His Spirit resteth.hyperlink What, therefore, have I done foreign from my purpose, if wishing the good, which I have praised, to be more securely guarded, I have taken care also to prepare a place for the Guardian? For I speak with confidence, nor have I any fear lest they be angry with me, whom I admonish with care to fear for themselves together with me. More easily do follow the Lamb, although not whithersoever He shall have gone, yet so far as they shall have had power, married persons who are humble, than virgins who are proud. For how doth one follow Him, unto Whom one wills not to approach or how doth one approach Him, unto Whom one comes not to learn, "in that I am meek and lowly of heart?" Wherefore those the Lamb leadeth following whithersoever He shall have gone, in whom first Himself shall have found where to lay His Head. For also a certain proud and crafty person had said to Him, "Lord, I will follow Thee whithersoever Thou shaft have gone;"hyperlink to whom He made answer, "Foxes have dens, and fowls of heaven nests: but the Son of Man hath not where to lay His Head." By the term of foxes He reproved wily craftiness, and by the name of birds puffed-up arrogance, wherein He found not pious humility to rest in. And by this no where at all did he follow the Lord, who had promised that he would follow Him, not unto a certain point of progress, but altogether whithersoever He should have gone.
53. Wherefore this do ye, virgins of God, this do ye: follow ye the Lamb, whithersoever He shall have gone. But first come unto Him, Whom ye are to follow, and learn, in that He is meek and lowly of heart. Come ye in lowly wise unto the Lowly, if ye love: and depart not from Him, lest ye fall. For whoso fears to depart from Him asks and says, "Let there not come to me foot of pride."hyperlink Go on in the why of loftiness with the foot of lowliness; Himself lifteth up such as follow in lowly wise, Who thought it not a trouble to come down unto such as lay low. Commit ye His gifts unto Him to keep, "guard ye your strength unto Him."hyperlink Whatever of evil through His guardianship ye commit not, account as forgiven unto you by Him: lest, thinking that you have little forgiven unto you, ye love little, and with ruinous boasting despise the publicans beating their breasts. Concealing that strength of yours which hath been tried beware, that ye be not puffed up, because ye have been able to bear something: but concerning that which hath been untried pray, that ye be not tempted above that ye are able to bear. Think that some are superior to you in secret, than whom ye are openly better. When the good things of others, haply unknown to you, are kindly believed by you, your own that are known to you are not lessened by comparison, but strengthened by love: and what haply as yet are wanting, are by so much the more easily given, by how much they are the more humbly desired. Let such among your number as persevere, afford to you an example: but let such as fall increase your fear. Love the one that ye may imitate it; mourn over the other, that ye be not puffed up. Do not ye establish your own righteousness; submit yourselves unto God Who justifies you. Pardon the sins of others, pray for your own: future sins shun by watching, past sins blot out by confessing.
54. Lo, already ye are such, as that in the rest of your conduct also ye correspond with the virginity which ye have professed and kept. Lo, already not only do ye abstain from murders, devilish sacrifices and abominations, thefts, rapines, frauds, perjuries, drunkennesses, and all luxury and avarice, hatreds, emulations, impieties, cruelties; but even those things, which either are, or are thought, lighter, are not found nor arise among you: not bold face, not wandering eyes, not unbridled tongue, not petulant laugh, not scurrilous jest, not unbecoming mien, not swelling or loose gait; already ye render not evil for evil, nor curse for curse;hyperlink already, lastly, ye fulfill that measure of love, that ye lay down your lives for your brethren.hyperlink Lo, already ye are such, because also such ye ought to be. These, being added to virginity, set forth an angelic life unto men, and the ways of heaven unto the earth. But, by how much ye are great, whosoever of you are so great, "by so much humble yourselves in all things, that ye may find grace before God," that He resist younot as proud, that He humble you not as lifting up yourselves, that He lead you not through straits as being puffed up: although anxiety be unnecessary, that, where Charity glows, humility be not wanting.
55. If, therefore, ye despise marriages of sons of men, from which to beget sons of men, love ye with your whole heart Him, Who is fair of form above the sons of men; ye have leisure; your heart is free from marriage bonds. Gaze on the Beauty of your Lover: think of Him equal to the Father, made subject also to His Mother: ruling even in the heavens, and serving upon the earth: creating all things, created among all things. That very thing, which in Him the proud mock at, gaze on, how fair it is: with inward eyes gaze on the wounds of Him hanging, the scars of Him rising again, the blood of Him dying, the price of him that believes, the gain of Him that redeems. Consider of how great value these are, weigh them in the scales of Charity; and whatever of love ye had to expend upon your marriages, pay back to Him.
56. It is well that He seeks your beauty within, where He hath given unto you power to become daughters of God: