Online Resource Library
Commentary Index | Return to PrayerRequest.com | DownloadChurch Fathers: Post-Nicene Fathers Vol 06: 26.01.40 Letters CXXIII Part 1
TOPIC: Post-Nicene Fathers Vol 06 (Other Topics in this Collection)
SUBJECT: 26.01.40 Letters CXXIII Part 1
Other Subjects in this Topic:
Letter CXXIII. To Ageruchia.
An appeal to the widow Ageruchia, highborn lady of Gaul, not to marry again. It should be compared with the letters to Furia (LIV.) and to Salvina (LXXIX.) The allusion to Stilicho's treaty with Alaric fixes the date to 409 a.d.
1. I must look for a new track on the old road and devise a natural treatment, the same yet not the same, for a hackneyed and well-worn theme.hyperlink It is true that there is but one road; yet one can often reach one's goal by striking across country. I have several times written letters to widowshyperlink in which for their instruction I have sought out examples from scripture, weaving its varied flowers into a single garland of chastity. On the present occasion I address myself to Ageruchia; whose very namehyperlink (allotted to her by the divine guidance) has proved a prophecy of her after-life. Around her stand her grandmother, her mother, and her aunt; a noble band of tried Christian women. Her grandmother, Metronia, now a widow for forty years, reminds us of Anna the daughter of Phanuel in the gospel.hyperlink Her mother, Benigna, now in the fourteenth year of her widowhood, is surrounded by virgins whose chastity bears fruit a hundredfold.hyperlink The sister of Celerinus, Ageruchia's father, has nursed her niece from infancy and indeed took her into her lap the moment that she was born. Deprived of the solace of her husband she has for twenty years trained her brother's child, teaching her the lessons which she has learned from her own mother.
2. I make these brief remarks to shew my young friend that in resolving not to marry again she does but perform a duty to her family; and that, while she will deserve no praise for fulfilling it, she will be justly blamed if she fails to do so. The more so that she has a posthumous son named after his father Simplicius and thus cannot plead loneliness or the want of an heir. For the lust of many shelters itself under such excuses as though the promptings of incontinence were only a desire for offspring. But why do I speak as to one who wavers when I hear that Ageruchia seeks the church's protection against the many suitors whom she meets in the palace? For the devil inflames men to vie with one another in proving the chastity of our beloved widow; and rank and beauty, youth and riches cause her to be sought after by all. But the greater the assaults that are made upon her continence, the greater will be the rewards that will follow her victory.
3. But no sooner do I clear the harbour than I find my way to the sea barred by a rock.hyperlink I am confronted with the authority of the apostle Paul who in writing to Timothy thus speaks concerning widows: "I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan."hyperlink I must accordingly begin by considering the meaning of this pronouncement and examining the context of the whole passage. I must then plant my feet in the steps of the apostle and, as the saying goes, not deviate a hair's breadth from them either to this side or to that. He had previously described his idea widow as one who had been the wife of one man, who had brought up children, who was well reported of for good works, who had relieved the afflicted with her substance,hyperlink whose trust had been in God, and who had continued in prayer day and night.hyperlink With her he contrasted her opposite, saying: "She that liveth in pleasure is dead while she liveth." And that he might warn his disciple Timothy with all needful admonition, he immediately added these words: "the younger widows refuse: for when they have begun to wax wanton against Christ they will marry; having damnation because they have cast off their first faith."hyperlink It is then for these who have outraged Christ their Spouse by committing fornication against Him (for this is the sense of the Greek word katastrhniaswsi)-it is for these that the apostle wishes a second marriage, thinking digamy preferable to fornication; but this second marriage is a concession and not a command.
4. We must also take the passage clause by clause. "I will," he says, "that the younger women marry." Why, pray? because I would not have young women commit fornication. "That they bear children;"hyperlink for what reason? That they may not be induced by fear of the consequences to kill children whom they have conceived in adultery. "That they be the heads of households."hyperlink Wherefore, pray? Because it is much more tolerable that a woman should marry again than that she should be a prostitute, and better that she should have a second husband than several paramours. The first alternative brings relief in a miserable plight, but the second involves a sin and its punishment. He continues: "that they give none occasion to the adversary to speak reproachfully," a brief and comprehensive precept in which many admonitions are summed up. As for instance these: that a woman must not bring discredit upon her profession of widowhood by too great attention to her dress, that she must not draw troops of young men after her by gay smiles or expressive glances, that she must not profess one thing by her words and another by her behaviour, that she must give no ground for the application to herself of the well known line:
She gave a meaning look and slyly smiled.hyperlink Lastly, that Paul may compress into a few words all the reasons for such marriages, he shews the motive of his command by saying: "for some are already turned aside after Satan."Thus he allows to the incontinent a second marriage, or in case of need a third, simply that he may rescue them from Satan, preferring that a woman should be joined to the worst of husbands rather than to the devil.To the Corinthians he uses somewhat similar language: "I say therefore to the unmarried and widows, It is good for them if they abide even as I. But if they cannot contain, let them marry: for it is better to marry than to burn."hyperlink Why, O apostle, is it better to marry? He answers immediately: because it is worse to burn.hyperlink
5. Apart from these considerations, that which is absolutely good and not merely relatively so is to be as the apostle, that is loose, not bound; free, not enslaved; caring for the things of God, not for the things of a wife. Immediately afterwards he adds: "The wife is bound by the law to her husband as long as her husband liveth, but if her husband be fallen asleep,hyperlink she is at liberty to be married to whom she will; only in the Lord. But she is happier if she so abide, after my judgment: and I think also that I have the spirit of God."hyperlink This passage corresponds with the former in meaning, because the spirit of the two is the same. For though the epistles are different, they are the work of one author. While her husband lives the woman is bound, and when he is dead, she is loosed. Marriage then is a bond, and widowhood is the loosing of it. The wife is bound to the husband and the husband to the wife; and so close is the tie that they have no power over their own bodies, but each stands indebted to the other. They who are under the yoke of wedlock have not the option of choosing continence. When the apostle adds the words "only in the Lord," he excludes heathen marriages of which he had spoken in another place thus: "be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?"hyperlink We must not plough with an ox and an ass together;hyperlink nor weave our wedding garment of different colours. He at once takes back the concession he made, and, as if repenting of his opinion, withdraws it by saying: "She is happier if she so abide," that is, unmarried; and declares that in his judgment this course is preferable. And that this may not be made light of as a merely human utterance, he claims for it the authority of the Holy Spirit, so that we are listening not to a fellowman making concessions to the weakness of the flesh but to the Holy Spirit using the apostle for his mouthpiece.
6. Again, no widow of youthful age must quiet her qualms of conscience by the plea that he gives commandment that no widow is to be taken into the number under three-score years old.hyperlink He does not by this arrangement urge unmarried girls or youthful widows to marry, seeing that even of the married he says: "the time is short: it remaineth that they that have wives be as though they had none."hyperlink No, he is speaking of widows who have relations able to support them, who have sons and grandsons to be responsible for their maintenance. The apostle commands these latter to shew piety at home, and to requite their parents and to relieve them adequately; that the church may not be charged, but may be free to relieve those that are widows indeed. "Honour widows," he writes, "that are widows indeed," that is, such as are desolate and have no relations to help them, who cannot labour with their hands, who are weakened by poverty and overcome by years, whose trust is in God and their only work prayer.hyperlink From which it is easy to infer that the younger widows, unless they are excused by ill health, are either left to their own exertions or else are consigned to the care of their children or relations. The word `honour' in this passage implies either alms or a gift, as also in the verse immediately following: "Let the elders ...be counted worthy of double honour, especially they who labour in the word and doctrine."hyperlink So also in the gospel when the Lord discusses that commandment of the Law which says: "Honour thy father and thy mother,"hyperlink He declares that it is to be interpreted not of mere words which while offering an empty shew of regard may still leave a parent's wants unrelieved, but of the actual provision of the necessaries of life. The Lord commanded that poor parents should be supported by their children and that these should pay them back when old those benefits which they had themselves received in their childhood. The scribes and pharisees on the other hand taught the children to answer their parents by saying: "It is Corban, that is to say, a gifthyperlink which I have promised to the altar and engaged to present to the temple: it will relieve you as much there, as if I were to give it you directly to buy food."hyperlink So it frequently happened that while father and mother were destitute their children were offering sacrifices for the priests and scribes to consume. If then the apostle compels poor widows-yet only those who are young and not broken down by sickness-to labour with their hands that the church, not charged with their maintenance, may be able to support such widows as are old, what plea can be urged by one who has abundance of this world's goods, both for her own wants and those of others, and who can make to herself friends of the mammon of unrighteousness able to receive her into everlasting habitations?hyperlink
Consider too that no one is to be elected a widow, except she has been the wife of one husband. We sometimes fancy it to be the distinctive mark of the priesthood that none but monogamists shall be admitted to the altar. But not only are the twice-married excluded from the priestly office, they are debarred from receiving the alms of the church. A woman who has resorted to a second marriage is held unworthy to be supported by the faithful. And even the layman is bound by the law of the priest, for his conduct must be such as to admit of his election to the priesthood. If he has been twice married, he cannot be so elected. Therefore, as priests are chosen from the ranks of laymen, the layman also is bound by the commandment, fulfilment of which is indispensable for the attainment of the priesthood.hyperlink
7. We must distinguish between what the apostle himself desires and what he is compelled to acquiesce in. If he allows me to marry again, this is due to my own incontinence and not to his wish. For he wishes all men to be as he is, and to think the things of God, and when once they are loosed no more to seek to be bound. But when he sees unstable men in danger through their incontinence of falling into the abyss of lust, he extends to them the offer of a second marriage; that, if they must wallow in the mire, it may be with one and not with many. The husband of a second wife must not consider this a harsh saying or one that conflicts with the rule laid down by the apostle. The apostle is of two minds: first, he proclaims a command, "I say therefore to the unmarried and widows, It is good for them if they abide even as I." Next. he makes a concession, "But if they cannot contain, let them marry: for it is better to marry than to burn."hyperlink He first shews what he himself desires, then that in which he is forced to acquiesce. He wishes us-after one marriage-to abide even as he, that is, unmarried, and sets before us in his own apostolic example an instance of the blessedness of which he speaks. If however he finds that we are unwilling to do as he wishes, he makes a concession to our incontinence. Which then of the two alternatives do we choose for ourselves? The one which he prefers and which is in itself good? Or the one which in comparison with evil is tolerable, yet as it is only a substitute for evil is not altogether good? Suppose that we choose that course which the apostle does not wish but to which he only consents against his will, allowing those who seek lower ends to have their own way; in this case we carry out not the apostle's wish but our own. We read in the old testament that the daughters of the priests who have been married once and have become widows are to eat of the priests' food and that when they die they are to be buried with the same ceremonies as their father and mother.hyperlink If on the other hand they take other husbands they are to be kept apart both from their father and from the sacrifices and are to be counted as strangers.hyperlink
8. These restraints on marriage are observed even among the heathen; and it is our condemnation if the true faith cannot do for Christ what false ones do for the devil, who has substituted for the saving chastity of the gospel a damning chastity of his own.hyperlink The Athenian hierophant disowns his manhood and weakens his passions by a perpetual restraint.hyperlink The holy office of the flamen is limited to those who have been once married, and the attendants of the flamens' wives must also have had but one husband.hyperlink Only monogamists are allowed to share in the sacred rites connected with the Egyptian bull.hyperlink I need say nothing of the vestal virgins and those of Apollo, the Achivan Juno, Diana, and Minerva, all of whom waste away in the perpetual virginity required by their vocation. I will just glance at the queen of Carthagehyperlink who was willing to burn herself rather than marry king Iarbas; at the wife of Hasdrubalhyperlink who taking her two children one in each hand cast, herself into the flames beneath her rather than surrender her honour; and at Lucretiahyperlink who having lost the prize of her chastity refused to survive the defilement of her soul. I will not lengthen my letter by quoting the many instances of the like virtue which you can read to your profit in my first book against Jovinian.hyperlink I will merely relate one which took place in your own country and which will shew you that chastity is held in high honour even among wild and barbarous and cruel peoples. Once the Teutons who came from the remote shores of the German Ocean overran all parts of Gaul, and it was only when they had cut to pieces several Roman armies that Marius at last defeated them in an encounter at Aquae Sextiae.hyperlink By the conditions of the surrender three hundred of their married women were to be handed over to the Romans. When the Teuton matrons heard of this stipulation they first begged the consul that they might be set apart to minister in the temples of Ceres and Venus;hyperlink and then when they failed to obtain their request and were removed by the lictors, they slew their little children and next morning were all found dead in each other's arms having strangled themselves in the night.hyperlink
9. Shall then a highborn lady do what these barbarian women refused to do even as prisoners of war? After losing a first husband, good or bad as the case may be, shall she make trial of a second, and thus run counter to the judgment of God? And in case that she immediately loses this second, shall she take a third? And if he too is called to his rest, shall she go on to a fourth and a fifth, and by so doing identify herself with the harlots? No, a widow must take every precaution not to overstep by an inch the bounds of chastity. For if she once oversteps them and breaks through the modesty which becomes a matron, she will soon riot in every kind of excess; so much so that the prophet's words shall be true of her "Thou hast a whore's forehead, thou refusest to be ashamed."hyperlink
What then? do I condemn second marriages? not at all; but I commend first ones. Do I expel twice-married persons from the church? Far from it; but I urge those who have been once married to lives of continence. The Ark of Noah contained unclean animals as well as clean. It contained both creeping things and human beings, In a great house there are vessels of different kinds, some to honour and some to dishonour.hyperlink In the gospel parable the seed sown in the good ground brings forth fruit, some an hundredfold, some sixtyfold, some thirtyfold.hyperlink The hundredfold which comes first betokens the crown of virginity; the sixtyfold which comes next refers to the work of widows; while the thirtyfold-indicated by joining together the points of the thumb and forefingerhyperlink -denotes the marriage-tie. What room is left for double marriages? None. They are not counted. Such weeds do not grow in good ground but among briers and thorns, the favourite haunts of those foxes to whom the Lord compares the impious Herod.hyperlink A woman who marries more than once fancies herself worthy of praise because she is not so bad as the prostitutes, because she compares favourably with these victims of indiscriminate lust by surrendering herself to one alone and not to a number.
10. The story which I am about to relate is an incredible one; yet it is vouched for by many witnesses. A great many years ago when I was helping Damasus bishop of Rome with his ecclesiastical correspondence, and writing his answers to the questions referred to him by the councils of the east and west, I saw a married couple, both of whom were sprung from the very dregs of the people. The man had already buried twenty wives, and the woman had had twenty-two husbands. Now they were united to each other as each believed for the last time. The greatest curiosity prevailed both among men and women to see which of these two veterans would live to bury the other. The husband triumphed and walked before the bier of his often-married wife, amid a great concourse of people from all quarters, with garland and palm-branch, scattering spelt as he went along among an approving crowd. What shall we say to such a woman as that? Surely just what the Lord said to the woman of Samaria: "Thou hast had twenty-two husbands, and he by whom you are now buried is not your husband."hyperlink
11. I beseech you therefore, my devout daughter in Christ, not to dwell on those passages which offer succour to the incontinent and the unhappy but rather to read those in which chastity is crowned. It is enough for you that you have lost the first and highest kind, that of virginity, and that you have passed through the third to the second; that is to say, having formerly fulfilled the obligations of a wife, that you now live in continence as a widow. Think not of the lowest grade, nay of that which does not count at all, I mean, second marriage; and do not seek for far fetched precedents to justify you in marrying again. You cannot too closely imitate your grandmother, your mother, and your aunt; whose teaching and advice as to life will form for you a rule of virtue. For if many wives in the lifetime of their husbands come to realize the truth of the apostle's words: "all things are lawful unto me but all things are not expedient,"hyperlink and make eunuchs of themselves for the kingdom of heaven's sakehyperlink either by consent after their regeneration through the baptismal laver, or else in the ardour of their faith immediately after their marriage; why should not a widow, who by God's decree has ceased to have a husband, joyfully cry again and again with Job: "the Lord gave, and the Lord hath taken away,"hyperlink and seize the opportunity offered to her of having power over her own body instead of again becoming the servant of a man. Assuredly it is much harder to abstain from enjoying what you have than it is to regret what you have lost. Virginity is the easier because virgins know nothing of the promptings of the flesh, and widowhood is the harder because widows cannot help thinking of the license they have enjoyed in the past. And it is harder still if they suppose their husbands to be lost and not gone before; for while the former alternative brings pain, the latter causes joy.
Footnotes
3216 Cf. Letter LX.
3217 Letters LIV., LXXV., LXXIX., and others.
3218 Ageruchia = Greatheart.
3219 Luke ii. 36, Luke ii. 37.
3220 See Letter XLVIII., also infra.
3221 Cf. Letter LXXVII.
3222 1 Tim. v. 14, 1 Tim. v. 15.
3223 1 Tim. v. 9, 1 Tim. v. 10.
3224 1 Tim. v. 5.
3225 1 Tim. v. 11, 1 Tim. v. 12.
3226 1 Tim. v. 14, 1 Tim. v. 15.
3227 So Vulg.
3228 Ovid, Am. iii. 2, 83.
3229 1 Cor. vii. 8, 1 Cor. vii. 9.
3230 Cf. Letters XLVIII. and LXXIX.
3231 So R.V. marg.
3232 1 Cor. vii. 39, 1 Cor. vii. 40, cf. Rom. vii. 2.
3233 2 Cor. vi. 14-16.
3234 Dt. xxii. 10.
3235 1 Tim. v. 9.
3236 1 Cor. vii. 29.
3237 1 Tim. v. 3-5, 1 Tim. v. 16.
3238 1 Tim. v. 17.
3239 Ex. xx. 12.
3240 Mark vii. 11.
3241 Text corrupt: probably `quasi
0' should be substituted for `si.
0'
3242 Cf. Luke xvi. 9.
3243 A reminiscence of Tert. de Exh. Cast. vii.
3244 1 Cor. vii. 8, 1 Cor. vii. 9.
3245 Jerome seems to be here relying on tradition.
3246 Lev. xxii. 12, Lev. xxii. 13.
3247 From Tert. de Exh. Cast. xiii.
3248 Julian, Orat. v.
3249 See Dict. Antiq. s.v. flamen.
3250 The sacred bull of Memphis, generally called Apis.
3251 Dido.
3252 Who refused to survive the fall of Carthage. The story is told by Polybius.
3253 See Livy, I. cc. 57, 58.
3254 Against Jov. i. 20.
3255 The battle of Aix was fought in 102 b.c.
3256 The priestesses in these temples seem to have been vowed to chastity.
3257 Val. Max. vi. 1.
3258 Jer. iii. 3.
3259 2 Tim. ii. 20.
3260 Matt. xiii. 8: for this explanation of the parable see Letter XLVIII.
3261 See Letter XLVIII. and note there.
3262 Luke xiii. 32.
3263 Cf. Joh. iv. 18.
3264 1 Cor. vi. 12.
3265 Matt. xix. 12.
3266 Job i. 21.