О вдовицах

1. Since in the previous three books we praised virgins, it is quite timely, brethren, to begin a discussion about widows; and, in fact, we should not pass by (in silence) and deprive the praise characteristic of virgins from those whom the apostle’s thought equated with virgins, as it is written: Both the unmarried and the virgin are concerned about “how to please the Lord, so that she may be holy in both body and spirit” (1 Cor. 7:34). Indeed, the instruction about virginity through the examples of widows acquires in some way greater force. By keeping (their) husband's bed pure, widows serve as proof to virgins that chastity must be preserved for God. And, undoubtedly, abstinence from marriage, which once gave pleasure, is no less virtue compared to the state in which the pleasures of marriage are not known at all. Widows must be firm in two respects: on the one hand, not to regret the marriage to which they remain faithful, and, on the other hand, not to have an attraction to marital pleasures, and, remaining in a helpless state, not to reveal their weakness. 2. However, in this very feat lies the reward - the reward of freedom; for “a wife is bound by the law as long as her husband lives; if her husband dies, she is free to marry whomever she wants, only in the Lord. But she will be happier if she remains like this, according to my advice; but I think that I also have the Spirit of God” (1 Cor. 7:39,40). So the apostle clearly expressed the difference between them, saying that one is bound, and the other is more blessed; and he set forth this instruction not so much on the basis of his own considerations as by the inspiration of the Holy Spirit, so that this instruction is not human, but heavenly. 3 Why, one might ask, at a time when famine gripped the entire human race, Elisha was sent to the widow (1 Kings 17:19)? Look how each of them is given special mercy: an angel is sent to the virgin, and a prophet to the widow (Luke 1:27,28). Add also that one was Gabriel, and the other Elisha; it is clear that the very first and most excellent of the angels and prophets were chosen. But not just any widowhood is worthy of praise, but only that which combines the feat (virtus) of widowhood. There were, without a doubt, many widows before, but out of all of them one is chosen; By this (circumstance) others are not so much deviated from the feat as they are called to it by the example of virtue. 4 So, these preliminary considerations force us to be attentive (to the very feat of widowhood), although a simple consideration in itself can directly convince that widows need to imitate this virtue. In fact, it is obvious that every widow has advantages not only for her position as a widow, but for her very merits, that it is the disposition to hospitality that is not wasted in the face of God: He, as He Himself said in the Gospel, will give the greatest reward of eternity for quenching thirst with cold water (Matthew 10:42); He will reward with complete abundance for a small amount of flour and a measure of oil lent to the needy (1 Kings 17:16). Another pagan said that friends should have everything in common: all the more so, of course, everything should be common between relatives. We, united by one physical ancestral connection, are precisely relatives. 5. But we are not limited to just the prescription of hospitality. Why do you even consider that which is in the world to be property, since the world is common? Or why do you consider the fruits of the earth to be private property, while the earth belongs to everyone? “Look,” says Christ, “at the birds of the air; they neither sow nor reap” (Matthew 6:26). They have no property, and no lack; God, the judge of his thoughts, will be able to fulfill his promise. Further, the birds do not gather (from the fields), but feed, for the Heavenly Father takes care of them. We, for the sake of our own benefit, deviate from the dictates of the universal verdict: “Every tree,” it is said, “that contains the fruit of its seed, will be food for you: for all the beasts of the earth, and for all the birds of the air, and for every creeping thing that creeps on the earth” (Gen. 1:29-30). We feel the need to gather (fruits) and (by this) gathering we free ourselves (from need). And so we, who do not comply with the predictions, cannot even hope for what was promised. (So), it is also useful to pay attention to the commandment of hospitality, so that we help strangers; after all, we ourselves are strangers on earth. 6. And how did the holy widow, suffering from terrible hunger, express proper reverence for God! She saved food not only for herself, but shared it with her son, so that the flesh would not outlive its fruit (1 Kings 17, 12 et seq.). Great is the duty of love, but even greater is the duty of faith. And in fact, if no one should have been preferred to her son, then she should have preferred the prophet of God even to her own son and his health. It must be taken into account that she, leaving nothing for herself, gave the prophet not an insignificant amount of bread, but the entire support of her life: she is so hospitable that she gave everything; so honest that she immediately believed him. 7. So, the widow is not limited only to bodily abstinence, but is also distinguished by virtue; I do not give these rules to her, but the apostle presents them. I am not the only one who gives her the most honor, but even before me, her teacher of languages ​​did, saying: “Honor widows, true widows. If any widow has children or grandchildren, then let her first learn to manage her home and pay tribute to her parents” (1 Tim. 5:3-4). It follows that a widow must have both properties of love: she must love her children and honor her parents. And by the fact that she will pay obedience to her parents, she will also instruct her children through this, and by this fulfillment of her duty she will reward herself; what she provides to others will benefit herself. 8. “For this,” he says, “pleases God” (1 Tim. 5:4); and therefore, if you, a widow, are concerned about how to please God, then you must do exactly what you have learned is pleasing to Him. And earlier, calling widows to the feat of abstinence, the holy apostle said that they were concerned about how to please the Lord (1 Cor. 7:34). In another place, where a widow worthy of praise is indicated, she is commanded not only to think, but also to trust in the Lord: “For a true widow,” it is said here, “even though she is alone, she trusts in God and continues in supplications and prayers day and night” (1 Tim. 5:5). And (the apostle) quite rightly shows that those who, on the one hand, are destined for the feat of virtue, and on the other, are given wide respect even by bishops, must have impeccable purity. 9. And what kind of (such) chosen one should be - this is depicted in the speech of the same teacher: “No less,” he says, “as one who was sixty years old, who was the wife of one man” (1 Tim. 5:9). But not only old age can create a widow; the exploits of widowhood must still be added to old age. Without a doubt, she is primarily worthy of glorification who tames the ardor of youth and the raging passions of young age, who does not desire the blessings of conjugal love and the abundant affection of children - she has advantages over the one who, with physical exhaustion, is already cold from old age, matured in age, and therefore cannot glow with passion and hope for the birth (of children). 10. But if some (widow), as if not caring about the fruits of chastity, enters into a second marriage - which is undoubtedly not prohibited by the apostolic rules - and then again loses her husband, then, of course, the feat of widowhood is not barred for her. And she, of course, will have the merit of late chastity. But still, the one (widow) who does not experience a second marriage will be more worthy of praise, because in this one the desire for chastity is obvious, and in the other, by all indications, only old age or shame put a limit to marriage. 11. And not only bodily purity constitutes the valor of a widow, but at the same time a great and fruitful exercise in virtue: she (should be) known “for good works: if she raised children, received strangers, washed the feet of the saints, if she brought comfort to those in sorrow, and, finally, was zealous for every good work” (1 Tim. 5:10). You see how many deeds of virtue the apostle listed: firstly, the duty of love, secondly, zeal for hospitality and humble obedience, thirdly, the fulfillment of works of mercy and service to freedom: in a word, he encouraged the most zealous performance of every good deed. 12. This is why (the apostle) actually believes that young widows should be avoided, since they cannot fulfill the feat of such virtue. After all, youth is close to falls, because the ardor of various passions is excited by the burning of fiery age; and at the same time the duty of a good teacher is to remove the very cause of sin. The first rule of instruction is to remove crime, and the second is to instill virtue. However, although the apostle, of course, knew that that (prophetess) Anna, already an eighty-year-old widow from her youth, was a harbinger of the works of the Lord (Luke 2:36-37), - I am, however, far from the idea that the apostle considered it necessary to distract young widows from the desire for widowhood, especially when he says: “It is better to get married than to become thin” (1 Cor. 7, 9). Doubtless he advised marriage in the sense of a remedy only, to save what might otherwise perish; he did not prescribe (marriage) in the sense of requiring that even the abstinent should not observe chastity; After all, it’s another thing to come to the aid of someone who is dying, and another thing to give advice to virtue. 13. But why talk about human opinions, when from divine words it is revealed that the Jews did not anger the Lord so seriously with anything else than by insulting widows and unfair treatment of the weak? This circumstance, according to the unanimous testimony of the prophets, brought on the Jews a well-deserved rejection. Only one thing, they say, can soften anger for a crime, if respect is shown to widows and the justice of a just court is provided to the weak. And in fact, this is what is written: “Judge the orphan, and justify the widow, and come, and we will be redeemed, says the Lord” (Is. 1: 17-18). And in another place: “The orphan and the widow will receive” (the Lord) (Ps. 145:9). In another place: “When I bless him, I will bless the widow” (Ps. 131:15). The image of the Church is also hidden here. So, you see, holy widows, that in no way should one abandon out of frivolity that feat (of widowhood), which is under the protection of Divine favor. 14. And what (may we be allowed to return to the previous one) does it mean that during the greatest famine throughout the entire earth, the widow, however, did not cease to care about God, and it was to her that the prophet was sent for food (1 Kings 17:14)? Since the Lord reminds me that He intends to speak truly (Luke 4:25), then in this case it seems that He encourages us to see the sacrament. And in fact, what could be truer than the sacrament of Christ and the Church? So, it was not in vain that out of many widows, preference was given to that one. Who is this widow to whom such a great prophet is sent, who was taken into heaven; and moreover (sent) when heaven was closed for three years and six months, when there was a great famine throughout the whole earth? There was hunger everywhere, but this widow, however, had no need yet. What do these three years mean? Are these not the three years in which the Lord came to earth and could not find fruit on the fig tree, as it is written about: “Behold, for the third year I have come looking for fruit on this fig tree, and have not found it” (Luke 13:7). 15. Without a doubt, this is the widow about whom it is said: “Rejoice, barren, not giving birth, shout and shout, not travailing in childbirth, because she who is abandoned has many more children than she who has a husband” (Is. 54:1). And truly she is a widow, about whom it is beautifully said: you will forget about your disgrace and widowhood, for I am the Lord your creator (Is. 54:4,5). And perhaps this is why she is a widow who, although she left her husband because of the suffering of the body, will, on the day of judgment, however, receive the Son of Man, whom she seemed to have lost: For, he says, “I left you for a little time” (Isa. 54:7), of course, so that she who was left behind could remain faithful with even greater glory. 16. Thus, everyone: virgins, married women, and widows have an example that should be imitated. This is why, perhaps, the Church is (at the same time) a virgin, a married woman and a widow, for they are all one body in Christ. So, it is she 21 who is the widow for whom, during the condemnation of the heavenly word on earth, prophets were deliberately sent; she was an ethereal widow, but retained childbearing until her appointed time. 17. Further, it seems to us that the personality of the one who watered the dry earth with the dew of the heavenly word, who opened - at least not by human power - the enclosed heaven, was not an ordinary person. Indeed, who can open heaven if not Christ, to whom food is offered daily for sinners, the fulfillment of the Church (quotidie de peccato ribus cibus, Ecclesiae cumulus, congregatur)? And it is impossible for a person to say: “The jar of flour will not run out and the jar of oil will not fail until the day when the Lord gives rain on the earth” (1 Kings 17:14). Although it is the custom of prophets to say this, these words are the true voice of God. That is why it is added at the beginning: “for thus says the Lord.” Indeed, only for the Lord is it possible to promise the continuity of the heavenly sacraments (sacramentorum coelestium), and to promise the unfailing grace of spiritual joy, to bestow the protection of life, the signs of faith and the gifts of virtue. 18. The words: “until the day when the Lord gives rain on the earth” (ibid.), what do they mean otherwise than that “He will come down like rain on the fleece, like drops watering the earth” (Ps. 71:6)? Here the secret of ancient history is revealed, when Saint Gideon, a warrior of a miraculous militia, receiving a sign of a future victory, by the power of his thought he learned the spiritual mystery that this rain is the dew of the Divine Word; at the first sign, this rain watered the fleece at a time when the whole earth was dry from prolonged lack of rain; in the second sign, the surface of the entire earth was wetted by pouring rain, while the fleece remained dry (Judges 6:36–40). 19. The perspicacious man saw in this case a sign of the growth of the future Church. In fact, the dew of the Divine Word first of all began to moisten Judea, for “God is known in Judea” (Ps. 75:2), while the rest of the earth of the whole world remained dry without faith. But when Joseph’s descendants began to deny God and incur the wrath of God with the insolence of various and terrible crimes, then, after the entire earth was watered with the dew of heavenly rain, the Jewish people began to dry up from the heat of their treachery, and the holy Church, gathered from all ends of the earth, was watered by the apostolic clouds and the saving apostolic rain. This is not rain that comes from the moisture of the earth or from the fog of the mountains, but the rain of heavenly Scripture that pours out throughout the entire universe in a saving stream. 20. So, in (this) example it is shown that not everyone can be rewarded with signs of divine power, but only those who are promoted by the deeds of holy piety, and that those who have not gained heavenly favor will be deprived of the fruit of divine action. This sacrament also shows that the Son of God, for the establishment of the Church, took on the bonds (sacramenta) of the human body, rejecting the Jewish people, from whom the prophet and the seer were taken away (Isa. 3:1 et seq.), as well as the miracles of the Lord’s good deeds, because they did not want to believe in the Son of God due to some kind of innate popular hatred (towards Him). 21. So Scripture has shown what kind of mercy sacrifice can bring about, how great a gift of divine favor can be in widows. Since they are given such great honor by God, we should also pay attention to what kind of life they should strive for. In this case, Anna teaches what widows should be like. This Anna became an orphan at an early age due to the premature death of her husband, but she, however, gained the fame of great honor; as much as she was religious, she was equally imbued with zeal for chastity. She was a widow, says (the Evangelist), “eighty-four years old, a widow who did not leave the church,” a widow who served God day and night in fasting and fervent prayer (Luke 2:36, 37). 22. You see what a widow is being glorified: the wife of one husband, already venerable in her old age, still alive to the faith, but already weakened in body; her residence is in the church, her conversation consists of prayer, her life is in fasting; Due to tireless service (to God) both day and night, although she knew the old age of the body, she, however, did not yet know the (advanced) age of piety. This is how a widow has been inclined since her youth, and this is how she is glorified in old age; this widow loved widowhood not because of the conditions of age, not because of the weakness of the body, but because of the greatness of virtue. In fact, when (the Evangelist) says that she lived with her husband for seven years from the time of her virginity, he directly states that the moral strength for old age was prepared for her through the labors of her youth. 23. So, we learn that the virtue of chastity is threefold: the first is the virtue of marriage, the second is the virtue of widowhood, the third is the virtue of virginity; but we should not glorify any one of them in such a way as to exclude the rest. Each of them leads to its own special goal. In this regard, there is an excellent teaching, the meaning of which boils down to the position that “in the Church there is someone to prefer, but there is no one who could be rejected (quos praeferat, habet: quos rejiciat, non habet).” Oh, if only she could never have such! So, we glorified virginity, but in such a way that we did not exclude widows (from glorification); and we honor widows in such a way that we give (at the same time) due honor (suus honos) to the marriage. And this is taught not by our rules, but by divine testimonies. 24. Let us remember exactly how Mary, Anna and Susanna are praised. And since they should be given not only praise, but also imitated by their example, then let us remember in view of this where Susanna was found (Dan. 13:7), where Anna (Luke 2:38) and where Mary (Luke 1:28), and let us see how exactly each of them is glorified by the corresponding praises, and where exactly they are: the married woman - in the garden, the widow - in the church, the virgin - in secret place. 25 For those 22 the fruits are obtained later, but for the virgins earlier; old age makes them worthy of approval, and virginity is praiseworthy because of age; it does not seek help for itself in years, since it is the fruit of all ages. It befits adolescence, adorns youth, and elevates old age; at every age it has the ripe fruits of its righteousness, has the stability of (moral) greatness and the cover of chastity - such a cover that not only does not hinder piety, but even increases it. We see this from the fact that Saint Mary, together with Joseph, went to Jerusalem every year on the solemn days of Easter (Luke 2:41). Everywhere she showed unslothful piety; everywhere the guardian of her chastity was inseparable from the Virgin. And at the same time, the Mother of God is not imbued with pride, as if she even completely forgets about her merits; on the contrary, the more she realized her merit, the more carefully she fulfilled her vow, the more diligently she treated her duty, the more piously she fulfilled her duties and observed holidays. 26. So, how much more effort must you put into the feats of chastity, so that you, having proof of your purity in moral disposition alone, cannot even give rise to bad rumors! After all, a virgin, although her main dignity also lies in her moral disposition, and not in her physical qualities, at least with the chastity of her body she can repel false rumors from herself; the widow, who has already lost the proof of her glorious virginity, must, of course, not in the words of the midwife, but in her good morals, gain proof of her purity. So, Scripture teaches how focused and pious the widow's mood should be. 27. In the same book, only in a different place, Scripture also teaches how one must be compassionate and merciful towards the poor, and that in this case one should not be embarrassed by the consciousness of one’s poverty, because mercy is measured not by the amount of inherited wealth, but by the very disposition to generosity. In fact, the divine voice exalts that widow above everyone else, about whom it is said: “This widow... has laid down more than anyone else” (Luke 21:3). Here the Lord gives instructions to everyone so that no one should shy away from providing help due to shame for their poverty, and the rich should not be proud of the fact that they apparently give to the poor. For a penny from a small person is more valuable than a treasure from the hands of a great person, because what counts is not how much is given, but how much remains. No one gave more to the one who left nothing for herself. 28. Why are you, rich, proud of the poor? and why, having hung yourself all over with gold, dragging precious clothes along the ground, as if they were cheap and insignificant compared to your wealth, do you demand honor for yourself only because you have surpassed the poor with your wealth? And rivers abound with water during floods, but it’s more pleasant to take a sip of water from a stream. Young wine also foams when it ferments, but the farmer does not consider it a loss if it overflows. And during threshing, when the threshing floors groan from the blows of the flails, the grains fly to the side every now and then, but as soon as the threshing is finished, there is no shortage of vessels with flour, and clay jugs with oil are overflowing. And now the drought has exhausted the vessels of the rich, while the widow’s small vessel of oil does not become scarce (1 Kings 17:15). So, nothing should be disdained, but everything that is offered with a pious disposition - all this should be appreciated. In general, no one gave more to the widow who fed the prophet with food that belonged to her children. And since no one else donated it, no one else deserved it: and this, of course, is fair. 29. Do not look with secret contempt at this woman dropping two copper coins into the treasury. Great, without a doubt, is that woman who, by divine judgment, has earned preference over everyone else. Isn’t this the woman who, through her faith, united two covenants for the benefit of people, and therefore no other woman did more of her? And in general, none of the people could equal the amount of offerings with the one who combined faith with mercy. Therefore, let each of you, who spends her life in the exploits of widowhood, without hesitation at all, put two small coins into the treasury, that is, the fullness of faith and mercy. 30. Happy is she who brings out the image of the King intact from her treasury. And your treasury is wisdom, chastity, righteousness and good reason; it is similar to the treasury from which the Magi, during the worship of the Lord, brought gold, incense and myrrh (Matthew 2:11), - with gold proclaiming the power of the King, with incense paying homage to God, with myrrh confessing the resurrection of the body. You possess precisely this treasury if you only look for it within yourself: after all, we carry treasures in earthen vessels (2 Cor. 4:7). You also have gold to offer; but it is not the price of shiny metal that God demands from you, but such gold as cannot be burned by fire on the day of judgment. And He does not require precious gifts from you, but that fragrance of faith that the altars of your heart emit and with which the love of a pious mind is fragrant. 31. From this very treasury are drawn not only those two copper coins of the widow, in which the immaculate image of the Heavenly King, the radiance of glory and the image of His being (substantiae) should shine. Also good is the tribute of chastity, undoubtedly obtained with great difficulty, which a widow brings from her labors and daily worries, constantly working day and night on urgent work and collecting extremely cheap labor as a reward for her valuable chastity, in which she preserves the bed of (her) deceased husband inviolable, has the opportunity to feed her dear children and serve the poor. This is the kind of (widow) the rich should prefer; That's who will not be afraid of the judgment of Christ. 32. Imitate this widow, daughter: after all, “it is always good to be jealous of good things” (Gal. 4:18). Be zealous for good gifts. The Lord is always looking at you; Jesus, I say, sees when you approach the treasury and, from the payment for good work, intend to give alms to the poor. In this case, you bring your copper coins, and you acquire the body of Christ! So, do not appear before the face of the Lord your God without mercy, without faith, without chastity; After all, the Lord Jesus usually looks at and praises not the poor, but those rich in virtues. Let Him see you, young virgin, toiling and working. This is the tribute you must present to God: offer Him your gratitude even for the success of others. There is no better gratitude to God than that which combines the gifts of piety. 33. Doesn’t this widow Naomi also seem remarkable to you, who supported her widow’s life with ears of corn from someone else’s field, and who was fed by her daughter-in-law during her old age (Ruth. 2:2 et seq.)? Indeed, it is also in favor and protection of widows that they know how to raise their daughters-in-law in such a way that these latter become a support for them during old age and thus provide them with a kind of reward for instruction, like payment for education. In fact, Ruth, preferring the life of a widow to her mother-in-law over her father's house, could not leave the one who had trained and raised her daughter-in-law well; and although her husband also died, however, she does not leave (her mother-in-law), feeds her in poverty, consoles her in sorrow and does not leave (her) even when she was released: in a word, good instruction 23 knows no need. Thus, Naomi, having lost two sons and a husband, and having lost the fruits of her pregnancy, did not, however, lose the fruits of piety: she found both consolation in sorrow and support in poverty (Ruth 1:5). 34. So, you see, holy women, how rich the widow is in the offspring of virtues and the fruits of her merits: with them she could not even perish. The good widow, therefore, did not recognize the need; It is true that she was advanced in age and in extreme poverty, but still she received the usual reward for instruction. Although she had no immediate relatives, she found strangers who cared for her like a mother, revered her like a father, and despite their insignificant means of living, wanted to pay her for her instructions; They abundantly rewarded the widow for her services by finding (Ruth) food and spending on it. 35 Usually it seems that a widow drags out her days sadly and spends her life in tears. But she is happy in the sense that with insignificant tears she buys herself eternal joy and in a short time acquires eternal life. There is a good saying about such people: “Blessed are you who mourn, for you will laugh” (Luke 6:21). Therefore, will anyone prefer the deceptive images of local joys to the enjoyment of future happiness? Does the culprit really seem worthy of contempt - that chosen ancestor of the flesh of the Lord - who ate ashes like bread, and dissolved drink with tears, and in evening tears found for himself the joy of morning awakening (Ps. 101:10)? How did he deserve great joy if not through many tears: it was as if at the cost of his tears he acquired for himself the joy of future glory. 36. So, the widow has an excellent means of glorification; it consists in, along with sadness for the husband, mourning the world; and let (she) always have these redemptive tears ready, which, shed for the dead, can benefit the living. The crying of the eyes is intended to express spiritual sadness: but it arouses mercy, reduces labor, eases grief and preserves chastity; and therefore, the one who finds consolation for herself in tears no longer seems pitiful to herself: in tears for her lies both the reward for love and the duties of piety. 37. A good widow usually does not lack courage. But true courage is that which, dissolved in a pious disposition of the mind, overcomes the natural order of things and the weakness of sex; It was precisely this kind of courage that was discovered by that woman who bore the name Judith, who alone could protect and free her husbands, exhausted by the siege, overwhelmed by fear and exhausted by hunger, from the enemy invasion. In fact, while the terrible Holofernes, as a result of the success of many battles, besieged countless men inside the walls, while the armed men trembled with fear and were already talking about the final fate, she, as we read, came out from behind the walls and, thus, turned out to be more valiant than the army that she liberated, and more courageous (the troops of Holofernes) which she put to flight (Judith. 8, 6 et seq.). 38. But in order for you to become familiar with the feat of perfect widowhood, follow the very story of Scripture. Since the death of her husband, she has laid aside the robe of joy and put on the robe of sorrow; on all days she vigilantly observed fasts; only on Saturday, Sunday and during holy holidays did she stop it, and at the same time, however, she did not indulge in rest, but devoted herself to prayer. After all (the Scripture says): whether you eat or drink, everything must be done in the name of Jesus Christ (1 Cor. 10:31), even the very rest of the body must be filled with service to the holy faith. So, having strengthened herself with prolonged sorrows and daily fasts, alien to the desire for worldly pleasures, Saint Judith, neglecting danger, courageously despising death, in order to carry out the plans of her cunning, put on the clothes of joy that she usually wore during her husband’s life: in this case, she seemed to want to please her husband (Holofernes), if only he would free (her) fatherland. But in reality she had in mind another husband whom she was trying to please; without a doubt, the man about whom it is said: “A man comes after me, who stood in front of me” (John 1:30). And she did well that, when preparing for battle, she put on marital jewelry, because the memories of marriage serve as a weapon of chastity; otherwise, she would not have been able to please and win. 39 And do we need to mention at the same time that she remained chaste among thousands of enemies? Why should we praise her wisdom in conceiving her plan? Her choice falls on the powerful (Holofernes) and, of course, in those forms, in order to be able to protect herself from the lusts of her subordinates (his warriors) and the sooner to prepare the opportunity for victory. She preserved the vow of abstinence and the beauty of chastity. She, as we read, was not defiled either by food or by adultery, and returned from the enemy with a victorious triumph, both for maintaining her chastity and for liberating her fatherland (Judith. 12:1 et seq.). 40. What about sobriety? Temperance is, of course, a virtue for wives. And so, when the men got drunk with wine and fell into a deep sleep, the widow took out her sword, raised her hand, cut off the warrior’s head and walked completely unharmed through the middle of the enemy army (Judith. 13:4 et seq.). So, look, how much could intoxication hurt women if wine intoxicates men so much that even women become able to defeat them? Therefore, be abstinent, widow! First of all, be clean from wine, so that you can be clean from adultery. Adultery will in no case tempt you, unless wine is a temptation for you. In fact, if Judith had gotten drunk, she would have fallen asleep with an adulterer. And since she did not drink, she was able, thanks to her sobriety, to defeat and deceive the drunken army without any effort. 41. This act is not the work of the right hand, on the contrary, it is rather a victory of wisdom. In fact, having defeated the hand of Holofernes alone, she defeated the entire enemy army with wisdom (Judith. 14, 1 et seq.). Hanging the head of Holofernes, which the minds of men could not think of, she encouraged her soldiers and threw the enemy into confusion; She aroused her own people with shame, and confused the enemy with fear. Thus, the enemy was defeated and put to flight. In a word, the abstinence and sobriety of one widow triumphed not only over her nature, but - what is even more important - even gave courage to her husbands (Judith. 15, 1 et seq.). 42. And so, glorified by this victory, she - who, by the right of victory, was, of course, able to rejoice and have fun - however, did not break the vows of her widowhood: she treated with contempt all those who sought marriage with her, she took off the clothes of joy and (again) put on the clothes of widowhood; she did not love the decorations of her triumph, believing that those decorations that defeat the vices of the body are much better than those that defeat the weapons of enemies (Judith. 16, 26 et seq.). 43. And let them not think that this is only the only widow who has accomplished such an inimitable deed. There seems to be no doubt that there were many other widows who possessed the same or somewhat similar virtue; after all, a good harvest usually brings many ears of grain filled with grain. And have no doubt that the harvest of ancient times was rich in many masculine female characters. But since it is too long to talk about all such women, then get to know at least some of them, especially Devorah, about whose feat Scripture tells us (Judges 4:4). 44. This (Devvora) showed that widows not only do not need the help of men, but even themselves are a protection for them: it was Devvora, not embarrassed by the weakness of (her) sex, who took upon herself the performance of male duties and successfully fulfilled what was entrusted to her. It was at a time when the Jews, who were under the control of judges, did not have the opportunity even in matters of government to use the help of masculine justice, and in matters of defense to be protected by masculine valor, since wars were raging everywhere - and in view of these circumstances, they elected Devorah and in matters of government they began to be guided by her decisions. Thus, one widow, who ruled many thousands of husbands during times of peace, also protected them from their enemies. There were many judges in Israel, but until then there was not a single woman as a judge; There were many judges after Jesus, but not one of them was a prophet. I think that is why Devora’s judgment is said about and why her deeds are described, so that women are not prohibited from performing male duties under the pretext of the weakness of the female sex. Here is a widow who rules the people, a widow who leads an army, a widow who elects leaders, a widow who leads the war and distributes triumphs! Consequently, it is not nature that is to blame, nor is it subject to weakness: it is not gender, but virtue that makes one brave. 45. During peacetime, a woman does not even have any complaint, no mistake, while many judges appeared before their people as the perpetrators of important crimes. And when the Canaanites, a people undaunted in war and famous for the success of their numerous troops, showed a hostile mood towards the Jewish people, the widow began to prepare for war much more actively than others. And in order to show you that private needs were not satisfied with public funds, but that, on the contrary, with the help of home instructions, a public duty was fulfilled, Devora from her own house brings her son out as a commander over the army - all this with the aim of making you understand that a widow can raise a warrior; in fact, like a mother - she taught him, like a judge - she made him a leader, like a courageous (woman) - she gave him instructions, like a prophetess - she sent him to certain victory (Judges 4:6). 46. ​​Finally, Devora’s son Varakk shows that the main reason for the victory lay in the hands of a woman; He expresses this in the following words: “If you don’t go with me, I won’t go; for I do not know the day on which the Lord sends his angel with me” (Judges 4:8). What, then, is the valor of this woman, to whom the commander of the army turns with the words: “If you don’t go, I won’t go!” How great, I say, is the courage of this widow, who does not turn her son away from danger out of (her) maternal love, but, on the contrary, with maternal zeal convinces him to achieve victory, saying that in the hand of a woman lies the main reason for victory? 47. So Devora predicted the outcome of the battle, and Varakk, at her command, led out the army; Jael received a triumph; for she was the subject of Devorah's prophecy; she secretly depicted the origin of the Church, which had to arise from the pagans, she got victory over the spiritual Sisera, that is, over the opposite (diabolical) force. We, therefore, were affected by the predictions of the prophets; the judgments and weapons of the prophets were victorious for us. That is why it was not the Jewish people who won the victory over the enemy, but Jael. Therefore, unhappy is that people who could not, by a feat of faith, pursue the enemy whom they had put to flight. So, as a result of their sins, salvation was granted to the pagans; Due to their carelessness, victory was granted to us. 48. So, Jael struck Sisera, but he was put to flight by the hand of the ancient Jews under the leadership of a brilliant commander, whom, according to this interpretation, Barakk signifies. And many times, through the prayers and merits of the prophets, as we read, heavenly help was given to the fathers. But even then, due to their spiritual weaknesses, victory was granted to those spoken of in the Gospel: “Come, you blessed of My Father, inherit the kingdom prepared for you from the creation of the world” (Matthew 25:34). Thus, the beginning of victory is with the ancestors, and its end is in the Church. 49. But the Church defeats opposing forces not with the weapons of this world, but with spiritual weapons, which is the power of God, which destroys barriers and the pride of spiritual weakness (2 Cor. 10:5). Therefore, Sisera’s thirst is satisfied with a cup of milk, since he is conquered by reason; In fact, what is good for us to eat is the cause of fatal relaxation for the opposite force. The weapon of the Church is faith, the weapon of the Church is prayer: they defeat the enemy. 50. So, according to historical legend, a woman was a judge in order to awaken the spirit of women; the woman ruled, the woman prophesied, the woman received a triumph and, mingling with the ranks of the fighters, forced the husbands to obey the woman’s orders. In a mysterious sense, the victory of the Church is in the power of faith. 51. So, you women have no right to excuse yourself by referring to your nature. You widows have no reason to plead the weakness of the sex or the loss of spousal support as an excuse for your instability. For each of you there is enough (own) protection, unless virtue has left (your) soul. And even the most gradual increase in the number of years of life serves as a barrier to chastity for widows; and even grief over a lost husband, exercise in work, caring for the home, caring for children usually restrains one from gaiety that is harmful to chastity; and a sad way of life, a funeral atmosphere, constant crying and grief, reflected in the deep wrinkles of a sad face, make the eyes of insolent people droop, extinguish passions, and avert voluptuous glances. A good guardian of chastity is pious sorrow: then sin will not creep in, especially if worries do not stop. 52. So, widows, you have realized that you have no need for help from nature; that you are able to give sound advice; that she who possessed the highest degree of public power did not need private assistance. 53. But perhaps one of you will say that widowhood is, indeed, easy for one who is in favorable conditions; but under unfavorable circumstances, widows soon deteriorate and easily perish. Indeed, this is so, the experience of life teaches us that the joys of life are more dangerous for widows than the sorrows of life; but Scripture teaches us in a number of examples (1 Tim. 5:16) that for weak widows there is usually no shortage of help; they are more likely than others to be given (help), both human and heavenly, if they raise their sons well and give instructions to their sons-in-law. When Simon's mother-in-law was overcome by a severe fever, Peter and Andrew turned to God on her behalf: Approaching her, He rebuked the fever, and left her; she immediately stood up and served them” (Luke 4:38, 39). 54. She “was possessed,” says the Evangelist, “with a strong fever, and they asked Him for her.” And you also have loved ones who can pray for you. You have loved ones in the person of the apostles, loved ones in the person of the martyrs, if only, while communicating with the martyrs in piety, you also approach them with gifts of mercy, because your neighbor is the one who does deeds of mercy. Do works of mercy and you will be close to Peter (Luke 10:37). It is not blood ties, but kinship by virtue that makes one close; For we do not live according to the flesh, but according to the Spirit. Therefore, love your relationship with Peter and your closeness to Andrew, so that they will pray for you, and your passions will recede from you. Urged by the Word of God, you who are lying on the ground, rise up immediately and serve Christ. “Ours: after all, our residence is in heaven, from where we also expect the Savior Lord... Jesus” (Phil. 3:20). After all, no one serves Christ lying down. Serve the poor, and thereby you will serve Christ: for, says Christ, “what you did to one of these... you did the same to me” (Matthew 25:40). So, widows, if you choose such sons-in-law, such patrons of your offspring, such neighbors, then you will have helpers for yourself. 55. So Peter and Andrew asked for the widow. Oh, if only someone would arise who could also quickly ask for us, and in any case, these Peter and Andrew, his brother, who asked for his mother-in-law (Simon)! If even then they could pray for a relative, then even more so now they can pray for us and for everyone. You, of course, see that, guilty of a great crime, she is even less capable of praying for herself and, of course, achieving what she wants for herself. That is why she should contact a doctor through other prayer books. In fact, patients cannot ask for themselves unless a doctor is invited to them at the request of others. Their body is weak, their mind suffers and is bound by the shackles of sin, and their decrepit legs cannot move to the seat of this Doctor. We must ask for ourselves the angels who are given to us for protection; we must make requests to the martyrs, and thanks to a certain physical deposit that we have from them, we apparently have the right to their protection. Having washed away the sins they had with their own blood, they can also ask for our sins; after all, they are martyrs of God, our prayer books, guardians of our lives and our deeds. And we should not be ashamed to turn to these mediators of our weakness, since they themselves knew the weaknesses of the flesh, although, however, they overcame them. 56. So, Peter’s mother-in-law found those who could ask for her. And you, widow, will find those who can pray for you, if only you, like a true and lonely widow, will trust in God, will persistently ask and remain in prayer, will exhaust your body and thus, as it were, die daily, so that through death you will come to life again; if you avoid being cheerful, so that even in illness you can be healthy: for “the lover of voluptuousness died alive” (1 Tim. 5:6). 57 The excuse to marry has been taken away from you; you have intercessors for yourself. Don't say: I'm abandoned. This is the complaint of one who seeks to get married. Don't say: I'm lonely. Chastity seeks solitude: chastity seeks solitude, and only the unchaste seeks gatherings. Of course you have an occupation, but you also have a mediator. You are afraid of the enemy, but before the judge the Lord is your defender, with the words: “Judge the fatherless and justify the widow” (Is. 1:17). 58. Now you want to take care of your father’s inheritance. And the inheritance is more suited to chastity; a widow manages it better than a married woman. The slave has done something wrong - forgive him: it is better to endure the mistake of another than to make your own. So you want to get married. Let's say. A simple desire does not deserve condemnation. I don’t even ask about the reason: why invent it? If, in your opinion, it is worthy of respect, then open it; if it is indecent, then keep silent. Don’t just complain about God, don’t complain about your relatives because you have no defenders. Oh, if only you had no desire! And don’t say that you care about children whose mother you (if they get married) take away. 59. It happens that due to (family) circumstances it is possible (to get married), but only because of old age it is not possible. But even then, why arrange mothers’ weddings during their daughters’ weddings, and mostly after them. Why should an adult daughter learn to be ashamed of her mother’s fiancé before her own? I confess that we advised you to change your clothes, but not in order to put on the wedding veil; (we advised) that you should not return from the grave (of your husband) to make a marriage bed for yourself. What do you, newlywed, wish for yourself after your sons-in-law? How obscene it is to have children younger than grandchildren! 60. But let us return to what was supposed, and, suffering from the wounds of our sins, we will not shy away from the Doctor, and, while healing the wounds of others, we will not increase our own. So, let them make petitions to this Physician. Do not be afraid that the Lord is great and that He may not deign to come to the sick: no, He often comes to us from heaven. He usually visits not only the rich, but also the poor, and even the servants of poor people. He comes now at the request of Peter’s mother-in-law, and having approached her, He rebuked the fever and left her. She immediately stood up and served them” (Luke 4:39). (This) feeling of reverence (in her) is worthy of mention, just as much of a desire (to imitate it), and even in each individual case worthy of the Lord's mercy. And the deeds (of the Lord) are worthy of wonder. He does not disdain to visit widows and enter the cramped interior of a poor hut. He commands as God, visits as man. 61. Thanks to the Gospel, we, not having seen with our own eyes the coming of Christ into this world, but reading about His deeds, are as if present at this. Those to whom Christ came were imbued with faith in Him; He can come to us too, if only we believe in His deeds. 62. Look, what means does He use for healing? He forbids fever, He forbids unclean spirits, and He Himself lays His hands on others. So, not only by word, but also by touch, He usually heals the sick. Therefore, you, inflamed by various worldly passions, seduced either by the appearance of some man or by money, turn with a petition to Christ, call on the Physician, stretch out your right hand to Him, let the hand of God touch your insides, let the grace of the heavenly Word carefully examine the inner mood of your soul, and let the right hand of God touch the recesses of (your) heart. To bestow sight, the Creator of all things anoints the eyes of some with clay (John 9:6, 7), and by this teaches that we must remember our nature and recognize the frailty of (our) body. Indeed, no one can contemplate divine things so well, except the one who is able to become imbued with the consciousness of his own insignificance. Another is ordered to show himself to the priest so that he can forever be freed from the scabs of leprosy (Luke 5:14). After all, only he can preserve the purity of his mind and heart who knows how to show himself to that Priest, whom we acquired as an intercessor for our sins - the One to whom it is said: “You are a priest forever, according to the order of Melchizedek” (Ps. 109:4). 63. And don’t be afraid that the healing will somehow slow down. There are no obstacles for one who receives healing from Christ. And it is imperative that you use the medicine that you have received; after all, as soon as He gives a command, the blind already sees, the paralytic walks, the dumb speaks, the deaf hears, the one suffering from fever begins to serve, the sleepwalker is freed (from his illness). Therefore, if you are exhausted from an obscene passion for something, beg the Lord, discover faith - and do not be afraid that you will encounter any delay. Where there is prayer, there the Word is present, there passion runs away and lust disappears. Do not be afraid that you will suffer wrath for confessing; on the contrary, be even more imbued with hope: you, who previously suffered from the disease of an incontinent body, will begin to serve Christ. 64. So in this case, in Petrova’s mother-in-law, one can discern that fiery impulse of will, from which she absorbed into herself, as it were, the seed of future offspring. After all, in every person his own will is the culprit of posterity. Wisdom is also born from the will, which the sage acquires for his marriage, saying this: I proposed to take her for my marriage (Wisdom 8:2). So, that will, which, being overwhelmed by the burning of various passions, was initially weak, then through the apostolic ministry rose up already strong to serve Christ. 65. At the same time, it is shown what a servant of Christ should be; he must first of all have no inclination to various passions, avoid the inner weakness of soul and body, in order to be able to perform the body and blood of Christ (ut corpus et sanguinem Christi ministret). In fact, a person who is sick with his sins and is completely unhealthy cannot prepare the means for immortal life. Watch what you do, priest: do not touch the body of Christ with a hand suffering from a fever. Make sure in advance that you can be served. If Christ commands those clean people who were previously lepers to appear before the priests (Luke 17:14), then how much more pure should the priest himself be! Therefore, let this widow not consider it offensive to herself that I did not spare her, since I do not spare myself. 66. So, Peter’s mother-in-law, he says, “rose up and served them” (Luke 4:39). And it’s good that you got up; after all, it served as an image of sanctification by apostolic grace. It is also fitting for the servants of Christ to be vigilant according to what is written. “Awake, thou who sleepest, and rise from the dead” (Eph. 5:14). 67. So, we say that widows who usually give away themselves do not need funds: they, who during the greatest dangers often saved their husbands’ troops themselves, do not need help; especially since they usually easily obtain favors from relatives, either from their sons-in-law or from close relatives; They are even more likely to receive divine mercy. Therefore, when there are not enough reasons to get married, then one should not strive (for this). 68. However, we express this in the form of advice and do not prescribe as a commandment; we (rather) persuade the widow rather than bind her. In fact, we do not put obstacles in the way of a second marriage, but at the same time we do not give advice on it. After all, reasoning about weakness is another matter, and the beauty of chastity is another matter. I will say more: we do not prevent second marriages, but we do not approve of their frequent repetition; for not everything that is permissible is useful: “Everything is permissible for me, but not everything is profitable” (1 Cor. 6:12). And you can drink wine, but you shouldn’t drink too much. 69. So, it is permissible to get married, but it is better to abstain, for marriage imposes fetters. Do you want to know what these fetters are? “A married woman, living to her husband, is bound by the law: if her husband dies, she will be freed from the law of men” (Rom. 7:2). So it is shown that marriage is a fetter by which a woman is bound and broken. The pleasure of mutual love is good, but more than that is slavery. “The wife has no power over her own body, but the husband does” (1 Cor. 7:4). And so that it may not seem to you that this slavery actually depends not on marriage, but on gender (further added): “equally, the husband has no power over his body, but the wife.” So, this is how great the bondage (necessitas) of marriage is, since it subjugates even the stronger to another! Indeed, due to mutual coercion (the spouses) are in each other’s slavery. And at the same time, the temperate person cannot even free himself from the yoke (slavery), because he must satisfy the intemperance of another. “At a price,” it is said, “you were bought; do not become slaves" of people (1 Cor. 7:23). You see how clearly marital slavery is defined. It is not I who say this, but the apostle, and not he, but Christ, who spoke through him. And without a doubt, this slavery was defined by the apostle in relation to good spouses. For the following was said earlier: “An unbelieving husband is sanctified by a believing wife, and an unbelieving wife is sanctified by a believing husband” (1 Cor. 7:14). And below: “If an unbeliever wants to get a divorce, let him get a divorce. A brother or sister in such cases is not subject to slavery (1 Cor. 7:15). So, if a good marriage is already slavery, then what (is) a bad marriage? in this case, the spouses cannot mutually sanctify (sanctificare) each other, but only destroy. 70. But while inclining widows to the gifts (ad gratiam) of virtue, we also encourage married women to fulfill church discipline; for the Church is formed from everyone. Although she is the flock of Christ, some (in it) feed on pasture food, while others still feed on milk. These people must beware of those wolves who, hiding in sheep's clothing, show an appearance of abstinence, but in fact incline towards vile intemperance. And in fact, they actually know that the burden of chastity is heavy, and that is why they demand from others beyond measure, while they themselves do not know how to touch it with a finger, cannot fulfill even the most ordinary things, and fall even under a smaller burden. In fact, the amount of gravity must be proportionate to the strength of the bearer; otherwise the imposed load, due to the porter’s lack of strength, will fall; in the same way, harder foods produce suffocation in the throats of children. 71. A crowd of porters beyond the strength of the minority is valued, and on the stronger, due to the weakness of some, no more burden falls; on the contrary, everyone is allowed to take as much weight as he wants, and only the excess of his strength determines the increase in reward. In the same way, the noose should not be thrown on women, the burden of more severe abstinence should not be imposed on them beyond their strength; on the contrary, each one should be allowed to weigh her own strengths, so that in this case she is not guided by any authority of decrees, but calls herself (to the feat) in accordance with the excess of grace (gratiae) (given to her). That is why different rewards are assigned for different virtues. And no one (virtue) is condemned in order to glorify another. On the contrary, all virtues are praised, and only those (virtues) that are better are given preference. 72. So, marriage is honorable, but celibacy is more honorable, for “he who gives his maiden in marriage does well, but he who does not give it away does better” (1 Cor. 7:38). And what is good should not be avoided; what is better should be given preference. So, (celibacy) is not imposed (imponitur), but preferred (praeponitur). Therefore, the apostle said beautifully: “Concerning maidens, I have no commandment from the Lord, but I give advice” (1 Cor. 7:25). And in fact, the commandment is given to subordinates, and advice to friends. Where there is a commandment, there is a law; Where there is advice, there is grace (gratia). The commandment exists in order to return (man) to nature (ad naturam), while advice exists in order to call him to grace (ad gratiam). Therefore, the law was given to the Jews, but grace was reserved for the elect. The law (exists) in order to divert those who have deviated from the limits of nature through passion (studio) for crime to the preservation of nature through fear of punishment; grace (given) so that the elect can be called, both through their attraction (studio) to good, and through the promised rewards. 73. Here is the difference between command (praecepti) and advice (consilii), especially if you remember the one who is first commanded in the Gospel (Matthew 19:18 et seq.) not to kill, not to commit adultery, not to bear false witness. In fact, there is already a commandment where there is punishment for sin. And when (the young man) recalled that he had accomplished all this from his youth, he was invited to sell all his property and follow the Lord; and this is precisely what was not ordered to him in the form of a command, but was only offered as advice. There are actually two forms of command: the command form (praeceptiva) and the proposal form (voluntaria). Therefore, in one case the Lord says: “Thou shalt not kill” (Ex. 20:13; Deut. 5:17) - here He commands unconditionally; and in another it is expressed like this: “if you want to be perfect,... sell all your possessions.” Consequently, the one who is given freedom of choice is free from (fulfilling) the commandment. 74. So those who fulfilled the commandment can say: “We are slaves, worthless, because we did what we had to do” (Luke 17:10). But the virgin does not say this, and the one who sold his property does not say this: he is waiting for himself, as it were, a special reward, like the apostle who said: “We have left everything and followed You: what will happen to us” (Matthew 19:27)? Clearly aware of faith and virtue in himself and not paying attention to his merits, he expects a reward for himself not like an indecent slave who said that he did everything he had to do, but like that slave useful to his master, who increased the talents entrusted to him with acquired interest. That is why, together with others, he was told: “You who have followed Me, in the regeneration, when the Son of Man sits on the throne of His glory, you will also sit on twelve thrones, judging the tribes of Israel” (Matthew 19:28). On the contrary, to those who have only retained their talents, He promises a reward, but a smaller one; He says: since “you have been faithful in small things, I will put you over many things” (Matthew 25:21). So, fidelity is made a duty, and mercy is recognized as deserving of a reward. He who fully believed deserved to be believed; whoever brought (the master) benefit, because he did not seek his own benefit, has achieved heavenly things. 75. That is why, in this way, not a command is given, but advice; regarding purity (castitatis) a command is given, but regarding chastity (integritatis) advice: “Not everyone can receive this word, but only those who are given it. For there are eunuchs who were born like this from their mother’s womb” (Matthew 19:11,12); these people do not have the virtue of purity (castitatis), but only the necessity of nature. “And there are eunuchs who made themselves eunuchs,” of course: by choice, and not by necessity. “And there are eunuchs who are castrated from people.” And that is why the gift (gratia) of abstinence is great in them; precisely because the will forms in them continence, and not weakness. Indeed, it is fitting to keep the gift of divine action chaste. And, perhaps, for them it is of no small importance that they (after castration) are no longer at the mercy of bodily falls; True, the victorious wreath was taken away from them for fighting the necessary attacks of carnal desires, but the reason that produces the danger (of falls) was also taken away from them; True, they cannot be crowned, but at least they cannot be defeated. They also possess other types of virtues with which they must declare themselves, namely, if they have a strong faith, abounding in mercy, alien to selfishness, full of mercy. Yes, in fact, there is no guilt in them, because they became (eunuchs) out of ignorance. 76. This is not the position of those who themselves resort to weapons for their emasculation, which we have wisely avoided; and indeed, there are those who consider it a virtue if they curb vice with the help of iron. We do not want to express our opinion about such things: after all, there are decrees of the fathers on this matter; but let them at least consider whether they are not committing this emasculation as a confession of their weakness, and not at all as a glorification of (their) firmness. So, no one, then, should fight in those forms, so as not to ever be defeated; Anyone who is afraid of being in danger while walking should not use the services of their legs; Nor should one resort to the services of the eyes if he is afraid of falling by the sin of lust. And what is the use of cutting off the flesh, when even the look itself may already contain a crime? After all, “whoever looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:28). Likewise, one who looks at a man with lust is already committing adultery. In a word, we should be pure, not weak; one should have eyes that are bashful, and not eyes that lack the ability to see. 77. So, no one, according to the opinion of the majority, should castrate himself, but rather should conquer: after all, the Church accepts the winners, not the vanquished. However, why should I give evidence when there is an apostolic commandment? This is what is written: “Oh that those who desire to circumcise you were cut off” (Gal. 5:12)! Why, in fact, deprive a person of the opportunity to win and demonstrate virtue; After all, he was born for praise, was destined for victory and can sooner castrate himself with exploits of the spirit? For “there are eunuchs who have made themselves eunuchs for the kingdom of heaven” (Matthew 19:12). 78. However, this is not commanded to everyone, but only required of everyone. Indeed, the one who gives the commandments must always maintain moderation in his decisions; and he who distributes labor must see to the evenness of the distribution; For “unfaithful balances are an abomination to the Lord” (Prov. 11, 1). It happens, therefore, that the weight is less and the weight is greater, but the Church is not guided by either one or the other: “the weight is great and the weight is small, and the measure is too much, unclean before the Lord” (Proverbs 20:10). There are responsibilities that are distributed by wisdom and, moreover, distributed in such a way that both the feat and the strength of each individual are taken into account. That is why (Scripture) says: “Whoever can contain it, let him contain it” (Matthew 19:12). 79. Indeed, the Creator of all things knows that everyone has their own special state of mind; That is why He combined the call to virtue with the promise of rewards, and did not bind the weak with shackles. The teacher of languages ​​also knows about this (Rom. 7:23 et seq.), this good helmsman of our morals and, as it were, a kind of steward of our spiritual moods, who learned from himself that the law of the flesh is at war with the law of the mind, and that nevertheless this law has given way (place) to the grace of Christ; this teacher of languages, I say, knows about resisting various temptations of thought; and therefore, on the one hand, he does not try so hard to encourage chastity as to completely destroy the gifts (gratiam) of marriage; and on the other hand, it does not exalt marriage so much as to destroy jealousy (studia) for chastity. On the contrary, having begun with an exhortation about abstinence, he then proceeds to indicate remedies for curing intemperance; Having pointed out to the stronger the reward for the highest calling, he admitted, however, that someone might weaken on the path (of feat); he approves of the first, but in such a way that he does not despise the rest; after all, he himself knew that even the Lord Jesus offered barley bread to some so that they would not weaken on the way (John 6:5 et seq.), and to others his body (Matthew 26:26) so that they would reach the kingdom (of heaven). 80. And the Lord Himself did not lay down commandments, but aroused only free will (to feat); and the apostle, in the same way, did not establish commandments, but only gave advice (1 Cor. 7:25). And this is not human advice - to measure up to human strength; (the apostle) confesses that the gift of divine mercy is in him, and that he has known with certainty the first 24 to prefer (praeferre), and the second 25 to decree (disponere). That is why he says: “I acknowledge” and do not prescribe; “But I accept it as the best because of the present need” (1 Cor. 7:26). 81. So, one should not avoid marriage as a crime, but at the same time one should avoid it as a necessary burden. In fact, the law determined that a wife should give birth to children in illness and sorrow, and that she should “turn to her husband,” since he himself is the master over her (Gen. 3:16). So, a married woman, not a widow, is doomed to labor and illness when giving birth to children; and only the married woman, and not the virgin, is subject to the husband's dominion. The girl is free from all this; she dedicated her love to the Word of God, she awaits the blessed Bridegroom with torches, that is, with the lit lamp of her good will (Matthew 25:4). That is why she is called upon in the form of advice and is not bound by shackles. 82. But even the widow receives not a command, but advice; The advice was given more than once, but was repeated often. And in fact, for the first time (the apostle) said: “It’s good... not to touch a woman” (1 Cor. 7:1); and the second time: “I wish that all people were like me” (1 Cor. 7:7); and the third time: it will be good for them if they continue as I do (1 Cor. 7:8); and the fourth time: good according to present need (1 Cor. 7:26); therefore, according to him, this is pleasing to God, and this is honorable. In the end, (the apostle) expressed that stability in widowhood is a holy state (beatiorem), and that this is in accordance not only with his opinion, but also with the Spirit of God. So, will any (of the widows) really refuse the bounty of this adviser, who gives freedom to the will, and advises others what he recognizes as useful on the basis of his own experience - he who is not easy to understand, but does not disdain to be equal (to us)? Is it possible that some (widow) will not want to become a saint in both body and spirit, since the reward can exceed labor, the gift (gratia) exceeds the needs of use, and the payment exceeds work? 83. And I say this not in order to impose a noose (of celibacy) on everyone else, but so that I, who works in the field of the Church (Christ) entrusted to me, can see its fertility, how it is adorned with the flowers of chastity, now enriched by the exploits of widowhood, now abounding in the fruits of marriage. True, these fruits are different, but they are still fruits from the same field: (on it) there are not as many garden lilies as there are harvest stalks and corn ears, and moreover, most of the field space is reserved for seed crops, and not for the fallow rest that occurs after harvesting the fruits. 84. So, good is widowhood, which is so much praised in the teaching of the apostle; in fact, it is the teacher of faith and the teacher of chastity. That is why those who honor adultery and the dishonorable actions of their gods have prescribed punishments for single life and widowhood - this is so that, being jealous of crimes, they can be punished for jealousy of a virtuous life, of course, under the guise that they supposedly want to (increase) fertility, in fact because they strive to eradicate the vows of chastity. But even a warrior, having completed a campaign, lays down his arms and, leaving the service he carried out, is released as a veteran to his native village, so that he himself can find rest from the labors of a tedious life and so that others, by arousing in them the hope of future rest, can be made more diligent in fulfilling their duties. In the same way, the farmer, having reached a more mature age, passes the handle of the plow to others, and he himself, tired of labor in his youth, indulges in the cares of old age's prudence: still capable of pruning the grapevines, but no longer squeezing the grape juice out of them, he, in order to reduce the young lush vegetation, trims the vigorous growth with a scythe, and this teaches that even from the grapevine one must demand some chaste moderation in fruit production. 85. The widow is like this (farmer); she, having grown old, seemed to have earned herself the reward of chastity; however, although she lays down the weapon of marriage, she still rules the world of the whole house; Although she is free from bearing a burden, she still takes care of the children entering into marriage; with the experience of old age, she decides which cultivation is more useful, where the fruits can be more abundant and how they can be tied up more conveniently. So, if the fields are entrusted to more mature people, and not to young ones, then why do you consider a married (woman) more useful than a widow? And although there were persecutors of the faith and even persecutors of widows, followers of the faith (of Christ) in any case should not avoid widowhood for fear of punishment; on the contrary, they should maintain it in view of the reward (for it). 86. But perhaps some people think it is necessary to repeat the marriage in order to have children. Let's say the desire to have children serves as a reason for marriage; but where there are already children, this reason does not serve as a sufficient basis at all. And even in the case of the absence of children, what is better to advise: either that the widow should wish to again achieve pregnancy, which she experienced so fruitlessly, or that she should be imbued with the desire to come to terms with the orphanhood that you too are enduring? This is how the reason for a second marriage appears for those who do not have children. 87. In fact, does it really not seem to her that at the time of the very conclusion of the second marriage she is, as it were, burying (her) lost children? Is it possible that she, intending a second time to experience what she has already experienced, does not feel awe, meaning at least the graves of her vows, the images of the losses of the children she has suffered, the sounds of crying? And when she spends the night by the light of lit torches, does it really not occur to her that she has actually prepared a funeral procession, and not a sleeping chamber? In a word, why should you, daughter, again seek those sorrows that you fear; and do you actually strive for them even more than for acquiring children for whom you no longer have hope? If the grief is severe, then you should even avoid the reason for it, and not seek it. 88. What advice can I give you, who has children? What is your reason for getting married? Perhaps frivolous delusion, intemperance and the feeling of a heart in love prompt (you) to it? But advice is given to the sober, not to the intoxicated; therefore, my speech turns to the pure feeling of one who is not damaged by either one or the other 26. The lover needs medicine, and only the venerable (widow) can be given advice. What are you, daughter, I say, up to? Why are you looking for outside heirs, when you already have your own? You do not desire the sons you have, but the slavery from which you are free. Indeed, this is real slavery for one in whom love has not yet cooled down, 27 which, as a guarantee of uncorrupted virginity, is actually nourished only by youth, filled with holy innocence and charm; Here is slavery in its state, when both a grave insult and too suspicious arrogance are possible, when consent is comparatively rare, since in this case it is no longer supported by years of acquired love and gradually blossoming beauty. Love is hard when you are afraid to love your children, you are ashamed to look at them; and it is here that the reason for disagreement arises, when it arises, mutual love usually softens the feelings of the parents. You want to give birth to children who will not be brothers for your sons, but enemies. What does it actually mean to give birth to new children, if not to deprive the ones you already have? At the same time, both the debt of love and the saved funds are taken away from them. 89. Divine law has bound the spouses together by heavenly authority, but it is not easy to maintain mutual love. God took a rib from the husband and created a wife to unite them mutually, saying: “And the two will become one flesh” (Gen. 2:24). But he said this not about his second marriage, but about his first; and, indeed, Eve did not have a second husband, just as the Holy Church did not know a second husband: “this mystery is great... in relation to Christ and the Church” (Eph. 5:32), which is why it must be observed. And Isaac also did not know another wife except Rebekah (Gen. 24:67), and he buried his father Abraham with no other wife, namely his wife Sarah (Gen. 25:10). 90. Saint Rachel was more of a mysterious prototype than an example of marriage (Gen. 29, 28 et seq.), however, in her we have something that may relate to the gift (gratiam) of the first marriage: (Jacob) loved more the one whom he had previously chosen as his bride; the deception did not cool his feelings, and the onset of marriage 28 did not cool his love for the bride 29. So, the holy patriarch teaches us with what respect we should treat the first marriage, since he himself attached such great importance to the first marriage engagement. - So, be careful, daughters, and do not find yourself powerless in preserving the gifts of your (first) marriage; do not increase (your) sorrows. that is, for a married woman and a widow. Actually, a good teacher, like Naomi was. of course love for the first spouse. You might be interested in: