About widows

The essay “On Widows” (15 chapters) was written by St. Ambrose of Milan around 377 regarding the intention of a widow to remarry. The saint tries to keep her from this, showing the height and moral value of widowhood, its advantage over married life, using biblical examples to indicate the virtues with which Christian widows should adorn themselves. The choice between a second marriage and widowhood seems analogous to the choice between virginity and a first marriage. The possibility of a second marriage is not completely rejected, but pious widowhood, a life completely given to God, is extolled and glorified. The saint begins his admonition with the fact that the feat that a widow decides to undertake by refusing a second marriage already contains a reward - freedom. A widow should remain in prayer and do good deeds. St. Ambrose examines New Testament and Old Testament examples of “true widows”: the prophetess Anna, the widow who put two mites into the treasury, Naomi, Judith, Deborah. He argues for the preference of a widow's chastity, rejecting the argument for a second marriage: the desire to have children. If there are already children, then the new ones will be rivals to the existing ones. If children have died, then giving birth to new ones means forgetting about the dead. At the end of the treatise there is a conclusion: “The divine law has bound the spouses together by heavenly power, but it is difficult 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; Eph. 5:31). But He said this not about the second marriage, but about the first; and indeed, neither Eve had a second husband, nor did the Holy Church 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.” *This publication presents a translation from Latin by D.E. Afinogenova, prot. A. Grinya, M.V. Gerasimova. **The title of the work in Latin is De viduis. 1.1. Since in the previous three books we praised virgins, it is quite appropriate, brethren, to begin a discussion about widows; and indeed, we should not pass over in silence and deprive the praise given to virgins of 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). In fact, the instruction about virginity is in some way strengthened through the examples of widows. By keeping their husband's bed pure, widows serve as proof to virgins that chastity must be preserved for God. And, undoubtedly, to abstain from marriage, which once gave pleasure, is no less virtue than not to know the pleasures of marriage at all. Widows must be firm in two respects: on the one hand, not to repent of the marriage to which they remain faithful 2 , and on the other hand, not to have an attraction to marital pleasures and, being unable to help themselves, not to reveal their weakness 3 . 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, on my advice, she remains so; 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 wonders, at a time when famine gripped the entire human race, Elisha was sent to the widow 4. Look, a special mercy is given to each of them: an angel is sent to the Virgin, and a prophet is sent to the widow 5 . 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 any widowhood is worthy of praise, but only that which is accompanied by the feat of widowhood. There were, without a doubt, many widows before, but one was preferred to all of them; By this circumstance, others do not so much respond to the feat as they are called to it by the example of virtue. 4. Now these preliminary considerations compel attention, 7 although a simple understanding 8 in itself may convince that widows need to imitate this virtue. In fact, it is obvious that every widow has advantages not just for her title 9, but for her very merits, and that precisely the disposition to hospitality 10 is not wasted in the face of God: He, as He Himself said in the Gospel, will give the greatest reward of eternity for a cup of cold water 11; He will reward with full abundance a small amount of flour and a measure of oil lent to the needy 12 . One of the pagans also said that friends should have everything in common 13: all the more so, of course, everything should be common between relatives. After all, we are all relatives and united by a single physical connection. 5. But we are not limited to just the prescription of hospitality. Why do you consider what is in the world to be yours, if the world is common? Or why do you consider the fruits of the earth to be private property, if the earth belongs to everyone? 14 Look, says Christ, at the birds of the air; they neither sow nor reap (Matthew 6:26). They have no property and no disadvantage; God, the Judge of His thoughts, will be able to fulfill His promise. Further, the birds do not harvest, but feed, because the Heavenly Father takes care of them 15. For the sake of our own benefit, we deviate from the dictates of the universal verdict: every tree, it is said, that has fruit in it with seed for sowing, let it be food for you; and to all the beasts and to all the birds and to every creeping thing that creeps on the earth (Gen. 1:29–30). But we, while reaping the harvest, are in need and are deprived of what we have collected 16 . After all, if we do not keep the predictions, we cannot hope for the promise. So, it is useful to also pay attention to the commandment of hospitality, so that we help strangers 17; after all, we ourselves are strangers on earth 18. 6. And how the holy widow, suffering from terrible hunger, expressed proper reverence for God! She saved food not only for herself, but shared it with her son, so as not to outlive her dear child 19. Great is the duty of love, but even greater is the duty of piety. 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 son and salvation. It must be taken into account that she, leaving nothing for herself, gave the prophet not some insignificant amount of bread, but her entire life supply: she is so hospitable that she gave everything; so faithful that she immediately believed it. 2. 7. So, the widow is not limited only to bodily abstinence, but is also distinguished by virtue 20; I do not give these rules to her, but the apostle presents them. Not only am I the only one who rewards her, but even before me, her teacher of languages ​​21 rewarded her, saying: Honor widows, but true widows. If any widow has children or grandchildren, let her first learn to manage her own household and give tribute to her parents (1 Tim. 5:3-4). It follows that a widow must nurture both loves: love children and honor parents. And, showing obedience to her parents, she will instruct her children through this, and by this fulfillment of her duty she will be rewarded herself; what she provides to others will benefit herself. 8. For this pleases God (1 Tim. 5:4). And therefore, if you, a widow, care about the things of God, 22 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 care about the Lord. In another place, where a widow 23 is chosen, worthy of praise, she is commanded not only to meditate, but also to trust in the Lord: For a true widow, it is said, and a solitary one, trusts in God and continues in prayers and supplications day and night (1 Tim. 5:5). And quite rightly, he 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 24, must be impeccable 25. 9. And what such a chosen one should be like is depicted in the speech of the same teacher 26: no less than sixty years old, who was the wife of one husband (1 Tim. 5:9). But not because old age alone can create a widow; but also because the exploits of widowhood serve as assistance in old age 27. Without a doubt, more worthy of glorification is the one who tames the ardor of youth and the raging passions of young age, who does not desire the benefits of conjugal love and abundant joys from children - she has advantages over the one who, withered in body, already cooled by old age, mature in age, and therefore can neither glow with passion nor hope for the birth of children 28. 10. But if some widow, as if having lost the fruit of chastity, enters into a second marriage - which, undoubtedly, is 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 will have the merit of late chastity. But still, the one who does not experience a second marriage 29 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 and shame have put a limit to the desire for marriage. 11. Not only bodily purity constitutes the valor of a widow, but also a great and fruitful exercise in virtue: She must 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 of virtue - in a word, he encouraged the most zealous performance of every good deed. 12. This is why, in fact, the apostle believes that young widows should be avoided, 30 since they cannot fulfill the feat of such virtue. After all, youth is prone to falls, because the ardor of various passions is excited by the burning of fiery age 31; and at the same time the duty of a good teacher is to eliminate the most sinful substance 32. The first rule of instruction is to remove crime, and the second is to instill virtue. However, although the apostle knew, of course, that this Anna, already an eighty-year-old widow, had been the forerunner of the Lord since her youth, 33 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: for it is better to marry than to become inflamed (1 Cor. 7:9). Undoubtedly, he gave advice to marry in the sense of only a medicine 34 to save what might otherwise perish; he did not prescribe marriage in the sense of a requirement to prevent the abstinent from observing chastity; after all, it is one thing to come to the aid of a dying person, and another 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 with anything else so seriously as by insulting widows and unfair treatment of the weak 35 . This circumstance, according to the unanimous testimony of the prophets, brought upon the Jews their well-deserved rejection 36 . 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 given to the weak. And in fact, this is what is written: defend the orphan and intercede for the widow, and come and let us reason together, says the Lord (Is. 1:17-18). And in another place: he accepts the orphan and the widow (Ps. 146:9). In another place: I will bless his widow (Ps. 131:15). The image of the Church is also hidden here. So, you see, holy widows, that it is in no way proper to abandon, out of frivolity, that feat that is under the protection of divine favor. 3. 14. And what - may we be allowed to return to the previous one - means that during the greatest famine throughout the entire earth, the widow, however, did not cease to care for God, and it was to her that the prophet was sent for food 37. Since the Lord reminds me that He intends to speak truly, 38 in this case He seems to encourage us to see the mystery. 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 caught up into heaven 39; and moreover, when heaven was shut up for three years and six months, 40 when did there become a great famine throughout the whole earth (1 Samuel 18:1)? There was hunger everywhere, but this widow, however, did not yet feel the need. 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)? 41 15. Without a doubt, this is the widow about whom it is said: rejoice, barren, barren; Shout and cry, you who have not suffered in childbirth: for she who is abandoned has many more children than she who has a husband (Isa.54:1; Gal.4:27). And truly a widow is the one about whom it is beautifully said: for you will not remember the disgrace of your widowhood, because I am the Lord who created you 42 . And perhaps that is why the widow 43 - the one who lost her husband and suffered in body - on the day of Judgment, however, will receive the Son of Man, Whom she seemed to her to have lost: for for a little time I left you (Isa. 54:7), of course, so that she who was left behind could remain faithful with even greater glory. 16. Thus, everyone has an example: virgins, married, widows. This is why, perhaps, the Church is simultaneously a virgin, a married woman and a widow, for they are all one body in Christ 44 . So, it is she who is the widow for whom, during the impoverishment of the heavenly word on earth, prophets were deliberately sent; she was barren (Is. 54:1), but retained childbearing until the time determined for her 45. 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 imprisoned heaven, was not ordinary. In fact, who can open heaven if not Christ, from whom food is daily collected for sinners in the storehouse of the Church? And it is impossible for a person to say: the flour in the vessel will not be exhausted, and the oil in the jug will not run out, until the Lord sends 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 was added at the beginning of them: for thus says the Lord (1 Kings 17:14). In fact, only for the Lord is it possible to promise the continuity of the heavenly mysteries and to promise the unfading grace of spiritual joy, to bestow the protection of life, the signs of faith and the gifts of virtue. 18. The words: until the Lord sends rain on the earth (1 Kings 17:14), what do they mean otherwise than that He will fall like rain on a fleece and like drops dripping onto the earth 46. Here the secret of ancient history is revealed, when Saint Gideon 47, a warrior of the mysterious militia, receiving a sign of a future victory, with the power of his thought he learned the spiritual mystery that this rain is the dew of the Divine Word 48; 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 49. 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 50, first of all, began to moisten Judea, for God is known in Judea (Ps. 75:2) 51, while the rest of the earth of the whole world remained without faith - dry. 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 prophetic clouds and saving apostolic rain. This is not the rain that comes from the moisture of the earth or from the fog of the mountains, but the rain of heavenly Scripture, which pours out throughout the entire universe in a saving stream 52 . 20. So, in this example 53 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 sacred bonds 54 of the human body, rejecting the Jewish people, from whom the prophet and seer 55 were taken away, as well as the miracles of the Lord's blessings because they did not want to believe in the Son of God because of the national birthmark of hatred 56 . 4. 21. Thus, Scripture has shown what grace almsgiving can bring about, how great a gift of divine favor can be in widows. And 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. She was left a widow early due to the untimely death of her husband, but she, however, gained timely fame; as pious as she was, she was equally imbued with zeal for chastity 58 . She was a widow, it is said, 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) 59. 22. You see what a widow is glorified: the wife of one husband, venerable already in her old age, living by faith in an already withered body, her residence is in the church, her conversation is in prayer, her life is in fasting; in her tireless day and night service 60, although she knew the old age of the body, she, however, did not yet know the advanced age of piety 61. This is the attitude of a widow from her youth, this is how she is glorified in her venerable old age; this widow loved widowhood not because of the long time, not because of the weakness of the body, but because of the greatness of her virtue. In fact, when the evangelist says that she lived with her husband for seven years from the time of her virginity, 62 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 widowhood, the third is virginity 63; 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 64, but there is no one who could be rejected 65. Oh, if only she could not have such! So, we glorified virginity, but in such a way as not to reject widows; and we honor widows in such a way that we also give due honor to marriage. And this is taught not by our rules, but by divine testimony. 24. Let us remember exactly how Mary, Anna and Susanna are praised. And since they should be given not only praise, but also their example should be imitated, let us remember for this purpose where Susanna 66 was, where Anna 67 and where Mary 68 was, and let us see how exactly each of them is glorified by the corresponding praises, and where exactly she dwells: the married woman in the garden, the widow in the church, the Virgin in solitude 69 . 25. Those bear fruit later, but the virgin bears fruit 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, elevates old age 70; at every age it has the mature fruits of its righteousness, it has the maturity of seriousness, the cover of chastity - one that not only does not hinder piety, but increases reverence. We see this in the fact that Saint Mary, together with Joseph, went to Jerusalem every year on the solemn days of Easter 71. Everywhere She revealed unslothful piety; everywhere the guardian of Her chastity was inseparable from the Virgin 72. 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 was aware of 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 the mysterious deadlines 73 . 26. So, how much more should you apply efforts to the feats of chastity, so that you, having proof of your purity in moral disposition alone, cannot give even a reason for bad rumors! After all, a virgin - although her main virtue lies in her greater concern for morals than for the body - at least with bodily chastity she can ward off false rumors from herself; the widow, who has already lost the benefit of glorious virginity, must gain proof of her purity, 74, of course, not in the words of the midwife, but in her good morals. So, Scripture teaches how focused and reverent the widow's mood should be. 5. 27. In the same book, only in a different place 75, Scripture also teaches that one must be compassionate and merciful towards the poor and that one should not be embarrassed by the consciousness of one’s poverty, because mercy is measured not by the size of the inheritance, but by the very disposition to generosity. In fact, the voice of the Lord 76 exalts that widow above all, about whom it is said: This widow has laid down more than all others (Luke 21:3; Mark 12:43). Here the Lord gives moral instruction to everyone, so that no one avoids providing help because of shame for their poverty, and the rich do not boast that they clearly give more than the poor. For a coin from a small fortune is more valuable than a treasure from a great fortune, because it is not how much is given that is valued, but how much is left. No one gave more to the one who left nothing for herself 77 . 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 in comparison with your riches, do you demand honor for yourself only because you have surpassed the poor with your wealth? 78 And rivers abound with water when they are in flood, but it is 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 flows over the edge. And during threshing, when the threshing floors groan from the blows of the flails 79 , the grains fly in all directions 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. But the drought has exhausted the vessels of the rich, while the widow’s small jug of oil never runs low 80 . Therefore, what is valuable is not what you throw away with contempt, but what you offer with reverence. In the end, 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. This is the moral explanation. 29. The mysterious interpretation of the story about the woman 81 depositing two copper coins into the treasury cannot be neglected. Great, without a doubt, is that woman who, according to Divine judgment, has earned preference over everyone 82. Isn’t this the woman who, by her faith, united two Testaments for the benefit of people, 83 and therefore no other woman did it anymore? And in general, none of the people could match the amount of offerings with the one who combined faith with mercy. Therefore, let each of you, spending your life in the exploits of widowhood, without hesitating at all, put your two mites into the treasury, that is, the fullness of faith 84 and grace 85. 30. Happy is she who brings out intact the image of the King 86 from her treasury. Your treasury is wisdom, chastity, righteousness and prudence 87 ; it is similar to the treasury from which the Magi, during the worship of the Lord, brought gold, incense and myrrh 88 - with gold proclaiming the power of the King, with incense paying homage to God, with myrrh confessing the resurrection of the body 89. 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) 90. You also have gold to offer; after all, it is not the price of shiny metal that God requires from you, but such gold that cannot be burned by fire on the Day of Judgment 91 . And He does not require expensive offerings 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. So, from this treasury will be drawn not only the three gifts of the Magi 92, but also those two copper coins of the widow 93, in which the immaculate image of the Heavenly King, the radiance of glory and the image of the essence should shine. Also good is the undoubtedly laborious tribute of chastity that a widow receives from her daily worries, spending days and nights at work and tirelessly collecting the reward for her profitable chastity, so as to preserve the bed of her deceased husband inviolable, be able to feed her dear children 94 and serve the poor. This is who the rich should prefer; for whom the Judgment of Christ will not be terrible. 32. Imitate this widow, daughter: after all, it is always good to be zealous for good things. Be zealous for good gifts 95. The Lord Jesus always looks at you, I say, sees when you approach the treasury and, from the payment for good work, intend to give alms to the poor. You bring only copper coins, but 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, working, let Him see you serving. 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. 6. 33. Will that widow Naomi, 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, also seem unremarkable to you? 96 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, as if 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, she does not leave her mother-in-law, feeds her in poverty, consoles her in sadness and does not leave her even when she was released: in a word, good teaching 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 97 . 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; True, she was old 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 as a mother and wanted to reward her for her instructions. After all, the widow’s merits are worthy of greater reward than the required food and expenses paid. 35. It usually 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. It is well said 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 it really seem to us worthy of contempt that the chosen ancestor of the flesh of the Lord 98 who ate ashes as bread and drink with tears 99 dissolved, and with evening tears won for himself the joy of morning redemption? 100 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 excellent inclinations for success; they consist in mourning for the husband, mourning the world; and may 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. 7. 37. A good widow usually does not lack courage. And true courage is that which, merging with a pious disposition of the mind, overcomes the natural order of things 101 and the weakness of sex 102; It was precisely this kind of courage that was discovered by that woman who bore the name Judith, who alone was able to protect and free her husbands, exhausted by the siege, overwhelmed by fear and exhausted by hunger, from the enemy invasion. At the same time, 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 last hour 103, she, as we read, came out from behind the walls 104 and, thus, turned out to be more valiant than the army that she liberated, and more courageous than the one that she put to flight. 38. But in order for you to learn about 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 105 and put on the robe of sorrow; on all days she strictly observed fasts, with the exception of Saturday, Sunday 106 and the time of sacred holidays 107, not for the sake of relaxation, but for the sake of reverence. After all, it is said: whether you eat or drink (1 Cor. 10:31), everything must be done in the name of Jesus Christ 108, 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, she, neglecting danger and courageously despising death, in order to carry out her plan, put on the clothes of joy 109 that she usually wore during her husband’s life, as if wanting to please her husband 110 if only he would liberate her fatherland. But in reality she had in mind another husband whom she was trying to please; without a doubt the One about whom it is said: a man is coming after me, who... was before me (John 1:30) 111. And, getting ready for battle, she put on marital jewelry, for the memories of marriage are a weapon of chastity; otherwise the widow could neither please nor win 112. 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, with which she formed her plan, which was to choose the powerful, reject him as inferior because of his excess, find an opportunity for victory, preserve the vow of continence and the beauty of chastity? She, as we read, was not defiled either by food or by adultery 113 and returned from the enemy with a victorious triumph - both for maintaining her chastity and for liberating her fatherland 114. 40. What about sobriety? 115 Abstinence is, of course, the virtue of wives. And so, when the men got drunk with wine and were buried in sleep 116, the widow drew a sword 117, exposed her hand 118, cut off the warrior’s head and walked completely unharmed into the middle of the enemy army 119. So, look, how much could intoxication harm women, if wine intoxicates men so much that even women become able to defeat them? Therefore, be abstinent, widow! Be, first of all, clean from wine, so that you can be clean from the adulterer 120. Adultery will never tempt you if wine does not tempt you. In fact, if Judith had gotten drunk, she would have fallen asleep with the adulterer, but since she did not drink, the sobriety of one person, without any effort, was able to both defeat and deceive the drunken troops. 41. This is not an accomplishment of the right hand, but rather a trophy of wisdom. In fact, having defeated only Holofernes with her hand, she defeated the entire enemy army with wisdom 121. Hanging the head of Holofernes - something the minds of men could not come up with - she encouraged her soldiers and threw the enemy into confusion; She aroused her own 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 - more importantly - even gave courage to her husbands 122. 42. However, without becoming proud of her successes, she, who by right of victory could, of course, rejoice and have fun, did not violate the vows of her widowhood; but, having rejected all who sought marriage with her, she took off the robe of joy and again put on the robe of widowhood; she did not love the decorations of her triumph, 123 believing that those decorations that defeat the vices of the body are much better than those that defeat the weapons of enemies. 8. 43. However, one should not think that this is the only widow who has accomplished such an inimitable deed. There seems to be no doubt that there were many others who possessed the same or similar virtue; after all, a good harvest usually brings many ears of grain, laden 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 Deborah, about whose feat Scripture tells us 124. 44. She showed that widows not only do not need the help of men, but even themselves are a protection for them: it was Deborah, 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. Finally, when the Jews, who were ruled by judges, had no opportunity either to be under the authority of masculine justice, or to be protected by masculine valor, since wars were raging everywhere, they chose Deborah to be guided in matters of government by her decisions 125 . So, 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 judge; There were many judges after Jesus, but not one of them was a prophet. I think this is precisely why Deborah’s judgment is spoken of, and this is why her deeds are described, so that women would not be prevented from performing deeds of valor under the pretext of the weakness of their sex. The widow 126 rules the people, leads the army, the widow elects leaders, the widow decides matters of war and shows 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. And in times of peace there were no complaints against this woman, nor any mistakes made by her, while many judges appeared before their people as the perpetrators of serious crimes. But when the Canaanites, a people undaunted in war and having gathered huge armies, showed hostility towards the Jewish people, the widow was the first to begin preparations for war. And know that it was not private needs that were satisfied at public expense, but that, on the contrary, with the help of home instructions, a public duty was fulfilled. Deborah brings her son out of her own house as a commander over the army 127 - all this with the goal of making you understand that a widow can raise a warrior. In fact, being a mother, she taught him, being a judge, she made him a leader, being brave, she gave him instructions, being a prophetess, she sent him to certain victory. 46. ​​Finally, Deborah's son Barak shows that the victory was 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 4:8–9). 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! What, I say, is the courage of this widow, who does not turn her son away from danger out of maternal love, but, on the contrary, with maternal zeal calls on him to win, convincing him that victory is in the hand of a woman? 47. So Deborah predicted the outcome of the battle, and Barak, at her command, led out the army 128; Jael received a triumph 129; for the prophecy of Deborah fought for her; 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 power of the enemy 130. Therefore, the predictions of the prophets concerned us, the courts and weapons of the prophets won for us. That is why it was not the Jewish people who won the victory over the enemy, but Jael. Therefore, unhappy are those people who, having put the enemy to flight, were unable to catch up with him by the power of faith. So, from their sins is salvation for the pagans; because of their inaction, victory was left 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 (this is how the name Barak is explained 131). 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 132, victory was prepared for those about whom the Gospel speaks: Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world (Matthew 25:34). So, the beginning of victory is from the ancestors, the completion is in the Church. 49. But the Church defeats the forces of the enemy 133 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 134 . Therefore, Sisera's thirst is satisfied with a cup of milk 135, since he is overcome by reason 136; In fact, what is good for us to eat, becomes a cause of fatal relaxation for the enemy. The weapon of the Church is faith 137, the weapon of the Church is prayer 138: they defeat the enemy. 50. So, according to historical legend, in order to arouse the spirit of wives, the wife was a judge, the wife ruled, the wife prophesied, the wife received a triumph and, mingling with the ranks of the fighters, forced the husbands to obey the women’s orders. In a mysterious sense, the war of faith is the victory of the Church. 51. Therefore, you, wives, have no right to excuse yourselves by referring to your nature. You, widows, have no reason to rely on the weakness of the sex 139 or the loss of marital protection to justify your instability. There is enough help for each of you, unless virtue has left your soul. And even the most gradual increase in age serves as a barrier to chastity for widows; and the very grief over a lost husband, exercise in work, caring for the home, caring for children usually keeps one from carelessness that is harmful to chastity; and a sad way of life, mourning attire, constant crying and sorrow, imprinted in deep wrinkles on a sad face, make the gaze 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. 9. 52. So, widows, you have realized 140 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 easy for one who is in favorable conditions; under unfavorable circumstances, widows quickly become broken and easily fall. Indeed, we know from experience that joys are more dangerous for widows than sorrows; However, Scripture teaches us in a number of examples 141 that for widow's weakness there is usually no shortage of help; They are more likely than others to receive help - both human and heavenly - if they raise their sons well and choose their sons-in-law well. After all, when Simon's mother-in-law 142 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) 143. 54. It is said that she was possessed by a strong fever, and they asked Him for her (Luke 4:38). And you also have neighbors who can pray for you. You have neighbors in the person of the apostles, neighbors in the person of the martyrs, if only, while communicating with the martyrs in piety, you also approach them with gifts of mercy, because a neighbor is the one who does deeds of mercy. Do acts of mercy 144 and you will be close to Peter 145. What makes one close is not blood ties, but kinship through virtue; for we do not live according to the flesh, but according to the Spirit. So love the kinship with Peter and the closeness 146 to Andrew, so that they will pray for you and so that your passions will recede. Prompted by the Word of God, you, prostrate on the earth, rise up immediately 147 and serve Christ 148 . After all, our residence is in heaven, from where we await the Savior, the Lord Jesus 149. A person who is lying down cannot serve Christ. Serve the poor and you will serve Christ, for it is said: whatever you did to one of these, you did 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 150 for the widow. Oh, if only there was someone who could just as quickly ask for us, like these Peter and Andrei, his brother, who asked for their mother-in-law! But if then they could pray for a relative, much more now they can pray for us and for everyone. You, of course, see that one obsessed with great sins 151 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 weak legs cannot move towards the throne of this Physician. We must pray for ourselves to the angels 152 who are given to us for protection; we must pray to the martyrs, from whom, thanks to a certain physical pledge, we have the right to protection. They, having washed away the sins they had with their own blood, can also ask for our sins; after all, they are God’s witnesses, our intercessors 153, the guardians of our lives and our deeds. So let us not be ashamed to turn to these mediators of our weakness, since they themselves have known the weaknesses of the flesh, although, however, they have overcome them. 56. So, Peter’s mother-in-law found those who could ask for her 154. And you, widow, will find those who will pray for you, if only, as a true and lonely widow, you will trust in God, you will persistently pray 155, you will persistently ask, you will exhaust your body 156 and thus, as it were, die daily 157, in order to live again through death; if you avoid joy, so that even in illness you can be healthy: for the lover of pleasure died alive (1 Tim. 5:6). 57. The excuse to get married has been taken away from you; you have intercessors for yourself. Don't say: I'm abandoned. This is the complaint of a marriage seeker. Don't say: I'm lonely. Purity seeks solitude: the chaste seeks solitude, the unchaste seeks gatherings. But you have litigation and you are afraid of the mediator of the other side? The Lord will appear before the judge of your defenders, saying: Defend the orphan and intercede for the widow (Isa. 1:17). 58. But do you want to keep the inheritance? And an inheritance is more suited to chastity, for a widow will manage 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. But 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, open it; if it's obscene, keep quiet. 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 the children whose mother you are taking away. 59. It happens that something is permitted by law, but not permitted by age. Why arrange mothers' weddings during 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 158 - but not to put on a veil; retreat from the tomb - but not prepare a wedding chamber for yourself! What do you, newlywed, wish for yourself after your sons-in-law? How obscene it is to have children younger than grandchildren! 10. 60. But let us return to our topic, so that, suffering from the wounds of our sins, we do not abandon the Physician and, by healing other people’s ulcers, do not multiply our own 159. So, you should call this Doctor. Do not be afraid that the Lord is great and that He may not deign to visit the sick woman: 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, called to Peter's mother-in-law, and approaching her, He rebuked the fever, and left her, and she immediately got up and served them (Luke 4:39). How memorable, just as worthy of admiration, worthy of love is the Lord’s respectful disposition towards everyone and His amazing deeds. He does not hesitate to visit widows and enter the cramped conditions of a poor hut. Commands like God, visits like a 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, seem to be present at it. So, just as those to whom Christ came were imbued with faith in Him; so to us, if we believe in His deeds, He will draw near. 62. Look what kinds of healings He performs 160. He forbids fever, forbids unclean spirits 161, and He Himself lays hands on others 162. 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 Doctor, stretch out your right hand to Him, let the hand of God touch your insides, let the grace of the heavenly Word explore the veins of your soul, and let the right hand of God touch the recesses of your heart 163. The Creator of all things anoints the eyes of some with clay 164 so that they can see, and teaches us to remember our nature and understand the frailty of our body. After all, no one can see the divine better than one who, in self-conscious humility, does not know exaltation 165. He orders others to show themselves to the priest in order to remove leprosy from themselves forever 166. After all, only he can preserve the purity of mind and spirit that is revealed to the Priest, Whom we call as an Intercessor in our sins 167, the One to whom it is said: You are a priest forever according to the order of Melchizedek (Ps. 109:4; Heb.5:6). 63. Do not be afraid that healing will not come immediately. There are no obstacles for the one whom Christ heals. I need you to use the medicine you received; after all, immediately, having received the commandment, the blind sees 168, the paralytic walks 169, the dumb speaks, the deaf hears 170, the one possessed by a fever serves 171, the one who is mad at the new moon is freed 172. Therefore, you too, weakened by some unworthy passion, pray to the Lord, show your faith and do not be afraid of any delay. Where there is prayer, there is the word, passion is driven out, lust recedes. Do not be afraid that confession will harm you; on the contrary, you will gain an advantage. After all, before you were a slave to bodily illness, now you will begin to serve Christ 173. 64. Petrov’s mother-in-law can be understood in the same way as the ability of the will, with which she accepted, as it were, the seed of future offspring, because everyone produces offspring with their own will. After all, wisdom is born by will, which the sage took as his wife, saying: I decided to accept her into marriage 174. Consequently, this will, which at first, softened by the heat of various lusts, weakened, subsequently through the mediation of the apostles rose strong to serve Christ, to avoid internal relaxation of soul and body, so that Christ could be served with body and blood. 65. At the same time, it is shown what one who serves Christ 175 should be like: first of all, he should be free from the lures of various pleasures. After all, none of those who are sick from their sins and deprived of health can receive the medicine of immortal salvation. Watch what you do, priest, so as not to touch the Body of Christ with a hot hand. First take care that you can serve 176 . If Christ commands former lepers to go to the priests clean, 177 then how much cleaner should the priest himself be! Therefore, there is nothing for that widow to be offended by 178: what I didn’t allow her, I don’t allow myself. 66. So, it is said, Petrov’s mother-in-law stood up and served them (Luke 4:39). And she stood up for good; for she, by apostolic grace, was already performing the prototype of the sacrament. It is common for the servants of Christ to rise, because it is written: Awake, O sleeper, and rise from the dead (Eph. 5:14). 11. 67. So, we have realized 179 that widows, who usually give away themselves, do not need money, nor do those who, during the greatest dangers, often themselves saved the troops of their husbands, need help; especially since they usually easily gain favors from relatives, either from their sons-in-law or from their close relatives; They are even more likely to receive divine mercy. Thus, since there are not enough reasons for marriage, one should not strive for it. 68. However, we express this in the form of advice and do not prescribe it as a commandment; we 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 encourage it. After all, considerations of weakness are one thing, the grace of chastity is another. I will say more: we do not discourage second marriage, but we do not approve of multiple marriages; For not everything is decent that is permissible: Everything is permissible for me, but not everything is profitable (1 Cor. 6:12). And you can drink wine, but too much is not appropriate. 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 is bound by law to her living husband; and if her husband dies, she is freed from the law of marriage (Rom. 7:2). So, it is shown that marriage is a fetter by which a woman is bound and from which she is freed. The pleasure of mutual love is good, but more than that is slavery. The wife has no power over her body, but the husband 181. This means how great is the bondage of marriage, since it subjugates even the stronger to another! And so that it does not seem to you that this slavery actually depends not on marriage, but on sex, it is added: likewise, the husband has no power over his body, but the wife (1 Cor. 7:4) 182. Indeed, due to mutual coercion, the spouses are in each other’s slavery. And at the same time, the self-controlled person cannot even free himself from the yoke, because he must satisfy the intemperance of another. It is said that you were bought at a price; do not become slaves of men (1 Cor. 7:23). You see how clearly marital slavery is defined 183 . It is not I who say this, but the apostle, and not he, but Christ, who spoke through him 184. 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. The brother or sister in such cases is not obliged to slavery (1 Cor. 7:15). So, if a good marriage is already slavery, then what about a bad one? In this case, the spouses cannot mutually sanctify each other, but only destroy each other. 70. But, encouraging widows to the grace of virtue, we also call on married people to observe church discipline, for the Church is formed from everyone. Although she is the flock of Christ, however, some in it feed on food from pastures, while others still feed on milk 185. They must beware of those wolves who, hiding in sheep's clothing 186, show the guise of abstinence, but in fact incline to vile intemperance. And since in reality they know that the burden of chastity is heavy, they demand from others beyond the measure, while they themselves do not know how to touch it with a finger 187, cannot fulfill the measure itself, but fall under the heavy load 188. Indeed, the heaviness must be proportionate to the strength of the bearer; otherwise the loaded load, due to the porter’s lack of strength, will fall; Likewise, children may choke on harder foods. 71. And therefore, just as the multitude of bearers is not judged by the strength of a few, yet the weakness of others is not attributed to the stronger; but everyone is allowed to take as much weight as he wishes, and only for excess strength is an increase in reward given. In the same way, no bonds should be imposed on women, 189 no need to burden them beyond their strength with the burden of more severe abstinence; on the contrary, each one should be left to weigh her own strengths so that in this case she is inspired not by any authority of precepts, but by an abundance of grace. That is why different rewards are assigned for different virtues. And neither is condemned for the purpose of glorifying the other. On the contrary, all virtues are praised so that the best are chosen. 12. 72. So, marriage is honorable, but chastity is more honorable, for he who gives his virgin in marriage does well, and he who does not marry him 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, but preferred. Therefore, the apostle said beautifully: Regarding virginity, I do not have a command from the Lord, but I give advice (1 Cor. 7:25) 190. And in fact, a commandment is given to subordinates, and advice is given to friends. Where there is a commandment, there is a law; Where there is advice, there is grace. The commandment exists in order to return a person to nature, while advice exists in order to call him to grace. Therefore, the law was given to the Jews, but grace was reserved for the elect. The law is in order to return those who have gone beyond the limits of nature by attraction to crimes to them through fear of punishment; grace is in order to call the elect, both through their attraction to goodness and through promised rewards. 73. Here is the difference between command and advice, especially if you remember the one who in the Gospel is first commanded not to kill, not to commit adultery, not to bear false witness 191 (after all, a command is where there is punishment for sin). And when the young man remembered that he had fulfilled the commandments of the law, he was given advice - to sell everything and follow the Lord 192; and this is precisely what was not ordered to him in the form of a command, but was only offered as advice. Actually, there are two forms of command: the command form and the proposal form. Therefore, in one case the Lord says: Thou shalt not kill 193 - here He commands unconditionally; and in another it is expressed this way: if you want to be perfect, sell all your possessions (Matthew 19:21). Therefore, he who is given a choice is free from command. 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: Behold, we have left everything and followed You: what will happen to us (Matthew 19:27)? Not as a worthless slave who said that he did what he had to do, but as useful to his master, as one who multiplied the talents entrusted to him, putting them into circulation 194, knowing his profit of faith and confident in his merits. That is why he, like the rest, was told: You who have followed Me, in the coming of life, when the Son of Man sits on the throne of His glory, you also will sit on twelve thrones, judging the tribes of Israel (Matthew 19:28). To those who have only retained their talents, He promises a reward, but a smaller one; He says: Because you have been faithful over a few things, I will make you ruler over many things (Matthew 25:21, 23). So, loyalty comes with obligation, mercy comes with a reward. He who fully believed deserved to be believed; whoever brought benefit by not seeking his own 195 has achieved heavenly things. 13. 75. That is why, in this way, not a command is given, but advice; Regarding purity, a command is given, but regarding chastity, advice: not everyone can comprehend this word, but to whom it is given. For there are eunuchs who were born like this from their mother’s womb (Matthew 19:11–12); these people have no virtue of purity, but only the necessity of nature. And there are eunuchs whom men have made eunuchs (Matthew 19:12). And there are eunuchs who emasculated themselves - of course, by choice, and not by necessity 196. And that is why the grace of abstinence is great in these; precisely because abstinence in them is formed by will, and not weakness. Indeed, it is proper to preserve untouched what was created by God 197 . And perhaps for those it is important that they are no longer at the mercy of an unreliable body; True, the victorious wreath was taken away from them for fighting the necessary attacks of carnal desires, but the reason for the danger 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 that they will have to distinguish themselves if they have a firm faith, abounding in mercy, free from selfishness, and full of mercy. Yes, in fact, there is no guilt in them, because they became eunuchs out of ignorance 198. 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 to suppress vice with iron 199 . We do not want to express our opinion about such people: after all, there are decrees of the fathers on this matter 200; 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 firmness. After all, then no one 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, the one who looks at a woman with lust has already committed adultery with her in his heart (Matthew 5:28). In the same way, she 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 those devoid of the ability to see. 77. So, no one, according to the majority, should emasculate 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 would circumcise you would be put away (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 it is 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 scales are an abomination to the Lord 201 . It happens, therefore, that a weight is less and a weight is more, but the Church is not guided by either one or the other: unequal scales and a double measure are equally 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 it is said: 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, and therefore He excites valor with rewards and does not bind weakness with shackles. The teacher of languages ​​202 also knows about this, this good guide of our morals and, as it were, a kind of ruler of our spiritual moods, who has learned for himself that the law of the flesh is at war with the law of the mind 203 and that, nevertheless, this law has yielded to the grace of Christ 204 . This teacher of languages, I say, knows about resisting the 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 of marriage; and on the other hand, it does not exalt marriage so much as to destroy zeal for chastity. But, starting with an admonition about abstinence, he then moves on to means that heal intemperance, and, pointing out to the stronger ones the honor of a higher title 205, he did not, however, allow anyone to weaken on the path 206; 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 207 so that they would not weaken on the way 208 , and to others His Body 209 so that they would reach the Kingdom of Heaven. 80. And the Lord Himself did not lay down the commandments, but only aroused free will 210; and the apostle, in the same way, did not establish commandments, but only gave advice 211. And this is not human advice - to measure up to human strength; The apostle confesses that the gift of Divine mercy is inherent in him and that he has learned with certainty to prefer the first and to reason about the second. That is why he says: I recognize, 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 burden of need 212. This canon is followed by the decisions of other councils. In fact, the law determined that a wife in illness and sorrow should give birth to children and that she should have an attraction to her husband, since he is the master over her 213. 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 virgin 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. That is why she is called by the council, and not bound by shackles. 14. 82. But the widow does not receive a command, but advice. The advice was given more than once, but repeated many times. And in fact, for the first time the apostle said: it is good not to touch a woman (1 Cor. 7:1); and a 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 (1 Cor. 7:32), and this is honorable 215. At the end, the apostle expressed that perseverance in widowhood is a more blessed state 216 and that this is in accordance not only with his opinion, but also with the Spirit of God 217 . So, is it possible that any widow will refuse the favor of such an adviser who gives freedom to the will 218 and advises others what he recognizes as useful 219 on the basis of his own experience 220 - he who is not difficult to understand and does not exalt himself above his equals? Is it possible that any widow would not want to become a saint both in body and in spirit, 221 since reward can exceed labor, grace can exceed the needs of use, and payment can exceed work? 83. And I say this not in order to impose bonds on everyone else, 222 but so that I, who works in the field of the Church entrusted to me, can see its fertility, how it is sometimes adorned with the flowers of chastity, sometimes enriched by the exploits of widowhood, sometimes abounding in the fruits of marriage. True, these fruits are different, but they are still fruits from the same field: lilies 223 are not as numerous in the gardens as harvest stems and ears of the field, 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 by the apostolic judgment: in fact, it is a teacher of faith and a teacher of chastity. That is why those who honor adultery and dishonorable deeds of their gods have prescribed punishments for single life and widowhood 224 - 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 encourage fertility, but in fact because they strive to eradicate 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 own village, so that he himself can find rest from the labors of a tiresome 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 the work of his young years, indulges in the cares of senile prudence: still capable of pruning the vine, but not squeezing out the juice, he, in order to curb the young lush vegetation, cuts off the lush growth with a sickle and thereby teaches that even from the grapevine one must demand some chastity in fruiting. 85. The widow is similar to him: she, like a veteran who has earned a reward for purity, although she lays down the weapon of marriage, nevertheless 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, zealots of the faith should not avoid widowhood for fear of punishment; on the contrary, it should be considered a reward. 15. 86. But perhaps some people think it is necessary to repeat the marriage in order to have children 225. Let us assume that the desire to have children serves as the basis for marriage 226; but where there are already children, this reason is not at all a sufficient reason. And in the case of having no children, what is better to advise: either that the widow should wish to again achieve the already experienced barren pregnancy, or that she should be imbued with the desire to come to terms with the orphanhood that you are already enduring? 227 This is the reason for remarriage for those without children. 87. In fact, does it really not seem to her that during the very conclusion of the second marriage she is, as it were, burying her lost children? Does she, intending a second time to experience what she has already experienced, not feel awe at the graves of her vows, the images of lost children, the sounds of crying? And when she spends the night by the light of lighted torches, does it really not occur to her that she has prepared a funeral procession, and not a bridal chamber? In words, why should you, daughter, again seek those sorrows that you fear; and do you 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 a frivolous delusion, a habit of intemperance and a feeling of a wounded heart are prompting you to do it? But advice is given to the sober, not to the intoxicated; therefore, my speech turns to the pure feeling of one in whom neither one nor the other is damaged. The wounded woman needs healing, the venerable woman needs 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 long for the sons you have, but for the slavery from which you are free. This is true slavery, where love is weaker, which - the guarantee of uncorrupted virginity - is nourished only by youth, filled with holy innocence and charm. When the insults are heavier, the humiliations are more suspicious, the agreement is less frequent, since it is no longer supported by the love that has grown over time and the gradually blossoming beauty. Piety is hard when you are afraid to love children, you are ashamed to look at children; and the reason for disagreement arises where 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 opponents. 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 with heavenly power, but it is difficult 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; Eph. 5:31). But He said this not about the second marriage, but about the first; and indeed, neither Eve had a second husband, nor the Holy Church knew a second husband: this mystery is great in relation to Christ and the Church (Eph. 5:32) 228, which is why it must be observed. And Isaac also did not know any other wife except Rebekah 229, and he buried his father Abraham with no other wife, but with Sarah 230. 90. After all, in Saint Rachel there was rather a mysterious prototype than an example of marriage, 231 however, in her we also have what we can attribute to the grace of the first marriage: Jacob loved more the one whom he had previously chosen as his bride; deception did not cool his feelings, and marriage did not cool his love for his bride 232. So, the holy patriarch teaches us with what respect we should treat the first marriage, since he himself attached such importance to the first marriage engagement. So beware, daughters, lest you lose the grace of marriage and increase the burdens. Wed. in Virgil (Aen.8. 402): castum ut seruare cubile. This means that widows have to face many serious problems in life, despite the weakness of the sex and often legally inferior status, which will be discussed in the following chapters. See: Luke 1:26–28. Archangel Gabriel was sent to the Virgin Mary, who led an equal life with the angels, and prophets are sent to widows, who, according to St. Ambrose, prefigure the Church (cf. below: 3. 14–15). These words are one indication of the originally homiletical form of this treatise. Wed. below: 3.14. Simplex intellectus means the literal meaning of the episode 1 Kings 17:9 et seq. This level of perception already distinguishes moral value: the widow's hospitality is itself an example of virtue. The term professio, also applied to virginity. In the era of St. Ambrose, when the empire was gripped by a deep economic crisis, the importance of this virtue especially increased. Wed: exam. 5.16.54; exp. ps. 118.8.50; exp. Luc. 6. 66–67. A more extensive discussion on this topic, with the exemplum of Abraham, is contained in Abr. 1.5. See: Matthew 10:42; Mark 9:41. The saying, according to numerous testimonies, goes back to Pythagoras. Wed. in Diogenes Laertius 8. 10; Zinovia 4. 79; Elia Donata in. Adelph. 804. The question of private property in St. Ambrose is one of the most controversial. It is noteworthy that in this work it is no longer touched upon, while in many others it appears as a leitmotif. Perhaps this is the first time that this issue has been addressed. The same idea is developed in exp. Luc. 7. 124. Wed. also: exp. ps. 118.19.4; Nab. 4. 18–19; 6.30–31. See: Deut.10:18; Eph.2:19. The virtue of hospitality is based on the belief that all people are strangers on earth. Virginity is also understood (cf. uirg. 2.2.7). Compare: 1 Timothy 5:3: uiduas honora. The exhortation addressed to Timothy is understood as an appeal to the bishops. Stipendia - salary - the merits of a widow acquired by her service (analogy with military service), which gave the right to remuneration and assistance at the age of 60 years. Wed. below: 14.25; exp. Luc. 2.62. Compare: Ioseph 10. 58: ceterum maior in iuuene quam in sene laus castitatis est. Compare: Ioseph 10. 58: adulescentiores uiduas praedicat declinandas, non propter aetatem, sed propter quondam pubiscentium delictorum lasciuiam inmaturitatemque uirtutis. For materia peccati, see Bl. Augustine, nat. et. gr. 22. 24. St. Ambrose understands marriage as a cure for a nature weakened by original sin. Initially, human nature did not imply marriage: cf. epist. ex. c. 15. 3: neque uero nos negamus sanctificatum a Christo esse coniugium diuina uoce dicente: “Erunt ambo in una carne et in uno spiritu”, sed prius est quod nati sumus quam quod effecti, multoque praestantius diuini operis mysterium quam humanae fregilitatis remedium. Wed. also: exh. u. 6.36. The expression in ueritate is given in a precise hermeneutical sense. On the one hand, this is the same meaning that is meant in apol. 1. 12. 58: ecce iam non in umbra nec in figura, non in typo, sed in ueritate lux aperta resplendent. On the other hand, the word ueritas here is equal in meaning to the word mysterium (Gori 1989, I: 259). See Luke 4:25. Wed: uirgb. 1. 3. 12. See: 2 Kings 2:11. St. Ambrose gives the episode with the widow from Zarephath of Sidon in the version of Luke 4:24 et seq., where the period is called “three years and six months” (in 1 Kings 18 the period is called three years). Wed: off. 2. 14; Hel. 2. 2: tribus annis et sex mensibus, while in epist. 10. 7: per triennium. The parallel between the three years of drought, during which the widow of Sarepta did not need, and the three years when the fig tree did not bear fruit, is repeated several times in the writings of St. Ambrose. For him, the fig tree prefigures the synagogue, which remained spiritually barren in three eras: the patriarchs, the prophets, and the coming of Christ. But with the coming of Christ, the fig tree began to bear fruit. The widow represents the Church. Wed: exp. Luc. 1. 36: hic post triennium arescentem nostril corporis humum fidei imdre perfudit... mysticus enim numerus debebatur, ut salus populis redderetur: unus in patriarchis annus... alius in Moyse et prophetis ceteris, tertius in domini salutario aduentu; parade 13. 67. Wed. also: exp. Luc. 7. 166: uenit ad Abraham, uenit ad Moysen, uenit ad Mariam, hoc est uenit in signaculo, uenit in lege, uenit in corpore. Here the Church is the mystical widow of Christ, abandoned by Him “for a little time.” The widow of Sarepta is identified with “barren” in Isaiah 54:1. Wed: exp. Luc. 4. 50: diximus enim in libro alio in uidua illa ad quam Helias directus est typum ecclesiae promissum. Biblical rain is a symbol of the coming of Christ. Wed: inst. u. 13.82; spir. s. 1, prol. 8. Allusion to Deuteronomy 32:2. Wed. epist. 11.4; exp. ps. 118, 11, 13; exp. Luc. 7.15. Usually, commenting on Psalm 75, St. Ambrose contrasts two Jews: one represents faith - fides, the other treachery - perfidia. Wed: exh. u. 2.10; exp. Luc. 8.38; spir. s. 3. 21. But here Judaism (perfidia) and the Church (fides) are contrasted. See parallel place in spir. s., prol. 7–8. This passage notes the influence of Origen. Wed. he has in Iudie. hom. 8.4. Reference to the episode with Gideon. Sacramentum - Wed: uirgb. 1. 8. 46; also: exp. ps. 118, 3.8; fid. 2.10.85. St. Ambrose applies to the entire Jewish people what is said about the inhabitants of Nazareth (Matthew 13:57–58). Play on words: immaturo obitu – maturae laudis, lit. opposition “immature – mature”. The virtues castitas and religio cannot exist separately (cf.: uirgb. 1. 2. 9; 1. 4. 15; 1. 8. 45; 2. 4. 23). The ideal image of a widow is taken simultaneously from 1 Timothy 5:9 and Luke 2:37. On the three types of chastity or the three stages of Christian life, cf. above: 14. 83, uirgt. 6.34; epist. ex. c. 14.40: sunt ergo uirginitatis praemia, sunt merita uiduitatis, est etiam coniugali pudicitiae locus. In ascending order: marriage, widowhood, virginity. In defense of marriage cf: uirgb. 1. 6. 24; 1. 7. 34, 35. Wed: exh. u. 10.71; uirgb. 2. 2. 10; uirgt. 8.41; epist. 5. 16: quid autem praestantibus, praesertim in uirgine cuius praecipuum opus uerecunda, quam secretum?; epist. 33.2; exp. Luc. 2.8. Wed. Cicero famously praises the sciences (Arch. 16): haec studia adulescentiam alunt, senectutem oblectant, secundas res ornant, aduersis perfugium ac solacium praebent. Joseph the Betrothed personifies the modesty that should accompany a virgin. Wed: uirgb. 2. 2. 14. Mysterious dates - the time of Christ's earthly life. However, in epist. 5 St. Ambrose insists that a virgin's purity should be judged by her behavior and not by inspectio corporalis. That is, in another place in the Gospel of Luke. To the same passages (Luke 21:2–4) St. Ambrose turns to exp. Luc. 10.6. Wed: exh. u. 14.93; epist. 24. 4: duo aera mulieris uiduae diuitium muneribus censuit praeferenda, diuino uidelicet testimonio. To this place St. Ambrose returns to exp. Luc. 10. 6. An example of a widow who gave everything she had is given by St. Ambrose is a reason to talk about poverty and to denounce the ostentatious generosity of the rich. Wed. below: 5.31; epist. 26.4; uirgb. 1. 9. 54; off. 1. 149: denique duo aera uiduae illius diuitum muneribus praetulit, quia totum illa, quod habuit contulit, illi autem ex abundantia partem exiguam contulerunt. Affectus igitur diuitem conlationem aut pauperem facit et pretium rebus imponit; epist. 26. 4: duo aera mulieris uiduae diuitum muneribus censuit praeferenda, diuino uidelicet testimonio praeferens optimae praemiis largitatis sedulae liberalitatis affectum. Biographer of the blessed Augustine Possidius (uit. Aug. 24. 7) writes that Augustine, in order to help the poor, in exceptional circumstances allowed precious liturgical vessels to be melted down and that St. Ambrose also sometimes resorted to similar measures. On the luxury of clothes, incense and jewelry cf.: uirgt. 12.69; uirgb. 1.9.55; exh. u. 2.9; 10.54; Hel. 10.36; Nab. 5. 25–26; Tob. 5.19; 6.23; paenit. 2.9.88; Cain et A. 1. 4. 14; exp. Luc. 5.107; 8.14. Wed. in Virgil (georg. 3. 133): cum grauiter tunsis gemit area frugibus. The reading of non deficit hydria de farina does not find exact analogies in the texts of the translations of the Old Testament. The closest reading to it is Hel. 2. 2: non deficit hydria polenta. In epist. 10. 7: hydria farina… non deficiebat – copies the text of the Septuagint, reading Abr. 1. 5. 35: de hydria farina non deficeret, - correlates with the text Vetus Latina (Gen. 21:15): deficit... aqua de utre. See 1 Kings 17:16. As in the case of the Sarepta widow, first a moral, then a mysterious explanation is given. Wed: exh. u. 14. 93: due aera detulit... id est plenam fidem. In fides and gratia, again, one should see two levels: moral and mysterious. To correctly understand this phrase, one must see both the allusion to Matthew 13:52 and the parallel with the mysterious explanation of the parable of the widow and the two mites. The list of the four virtues of a widow corresponds to that given in uikrgt. 17.108. Wed: fid. 1. 4. 7: auro regem latentes ut deum thure uenerantes... murra est spoliaturae; in exp. Luc. 2.44 it is explained that myrrh, a symbol of burial, also signifies resurrection: aliud enim regis insigne, aliud diuinae sacrificium potestatis, aliud honor est sepolturae quae non corrumpat corpus mortui, sed reseruet. Here again there is a parallel with Origen (in Matt. frag. 30): “they brought gifts of gold, frankincense and myrrh” to show that He is a King, a perfect God, a perfect Man and must die for us. Wed. also: Origen Cels. 1. 60; in Irenaeus haer. 3. 9. 2; in Clement of Alexandria paed. 3.63.5. The same development of thought in exp. Luc. 2.44. Wed. in Virgil (Aen. 8. 411–413): noctem addends operi, famulasque ad lumina longo / exercet penso, castum ut seruare cubile / coniugis et possit parous educere natos. St. Ambrose is convinced that the content of Ps. 101 correlates with the Passion of Christ. Wed: fug. 5.30. The idea that widowhood is above the natural order of things is reminiscent of similar discussions of virginity in uirgb. 1. 2. 5; 1. 2. 8; 1. 3. 11. “Weakness of sex” is the most significant obstacle to widowhood. This was not just prejudice - it was also the legal insecurity of women in Roman society. The infirmitas sexus of a woman was equivalent to the infirmitas aetatis of a man, which is why the institution of tutela mulierum existed. Wed: digest. 11. 1: (Vipianus) tutores constituuntur tam masculis quam feminis, sed masculis quidem impuberibus dumtaxat propter aetatis infirmitatem; feminis autem tam impuberibus quam puberibus et propter sexus infirmitatem et propter forensium rerum ignorantiam. The anachronism is explained by the possibility of transforming the Old Testament terminology of Judith.8:6 in the Christian sense. Wed: Hel.10. 34. Contamination of two quotes from the messages of St. Pavel. Wed. exp. Luc. 2. 84. See: Col. 3:17. In the second case, Holofernes is meant. The word uir is deliberately left unchanged (a widow remains faithful to one husband). For Ambrose's interpretation of this verse, see also: fid. 3. 10. 67–68. The meaning of what has been said is that without the weapon of chastity, the widow could not please another groom - allegorically Christ. Adultero – lectio difficilitor compared to adulterium in the Moorish edition (see Gori 1989, I: 283). See: Judith.12:2. Wed: off. 3. 82: primus triumphus eius fuit quod integrum pudorem de tabernaculo hostis reuexit; secundus, quod femina de uiro reportauit uictoriam, fugauit populous consilio suo; Hel. 9. 29: seruauit pudicitiam, uictoriam reciperauit. See: Judith 12:1ff. Wed: Hel. 9. 29. The episode with Judith is cited as an example of sober moderation. Wed. in Virgil, Aen. 2. 265. See: Judith.13:2. Manum exeruit: cf. at St. Hilary of Pictavia, in ps. 118, 10: manum ad adendum aliquid exseruit. See Judith 13:10. Wed: epist. ex. c. 14. 29. See: Judith.15:1 et seq. Devorah is called “widow” and also the mother of Barak only by St. Ambrose (cf. Judges 4:5: “Deborah the prophetess, the wife of Lapidoth” - and Judges 4:6: “she called Barak the son of Athenoam”). At the blzh. Jerome's letter to the widow Furia gives examples of Anna, the widow of Sarepta, Judith, but Deborah is mentioned in passing, with an obvious reference to Ambrose, although he is not mentioned by name: quidam imperite Debboram inter uiduas numerant, ducemque Barac arbitrantur Debborae filium, cum aliud scriptura commemoret (epist. 54.17). Wed. at the blzh. Jerome (interpr herb. nom.): Barac – fulgurans. See: 2 Cor.12:9; Eph.6:12. Milk is the food of children whose minds are immature. Wed. exp. ps. 118, 2. 32; epist. 2. 6: qui enim fortiorem cibum epulari non queunt, succo lactis ingenii sui exercent infantiam; epist. ex. c. 14.81; Abr. 1. 7. 54. Compare: 1 Cor. 3:2. On infirmitas sexus cf.: 7. 37. Ch. 8.51 compositionally completes the first part of the work, 8.52 represents a pause, at 9.53 a new cycle begins, continuing until 11.67. Between 8.52 and 11.67 parallelism can be traced. The Gospel does not say about Peter’s mother-in-law that she was a widow, but St. Ambrose interprets the text quite freely. The theme of Christ the Doctor is often touched upon by St. Ambrose. Compare: Cain et A. 2. 3; interpr. Iob 3.2.4; apol. 1. 16. 75; expl. ps. 39, 21; expl. ps. 43, 10; expl. ps. 61, 4; expl. ps. 118, 3. 22–23; 19.2; exp. Luc. 5. 19, 27, 46; 6. 67–71; 7.207; off. 3.94; fid. 2. 89–92; epist. 78.8; uirgb. 3.5.14; uirgt. 16.99. The expression facere misericordiam is not used in classical Latin and is a copy of the Greek text Luke 10:37. The same expression applied to the parable of the Good Samaritan - in paenit. 1.11.52; Abr. 1. 9. 85. Propinquitas is a close degree of relationship (mother-in-law and son-in-law), affinitas is a family relationship connecting Peter’s mother-in-law with his brother Andrei. See: Song 5:2; Luke 12:36. Magno peccato obnoxia is an exegetical paraphrase of the Gospel expression Luke 4:38: magnis tenebatur febribus. For the West, this is perhaps the first indication of the veneration of angels. The theme of guardian angels is also touched upon in exp. ps. 118, 1.9; Hel. 21.78; spir. s. 1. 7. 83; epist. 75a. 11; 77.11; expl. ps. 43.14; exam. 3.12.50; uirgb. 1. 8. 51; exp. Luc. 1. 26, 2. 50, 7. 210 (in the latter case, about the angels of individual churches, cf. Rev. 2). On the meaning of the word praesul cf. obit. Th. 16.3 and 25.3. That is, to give up mourning. The practice of mourning by widows is attested. Wed. at the blzh. Jerome epist. 38, 3; epist. 39, 3. An ancient proverb. Wed. in Seneca (uit. b. 27.4): papulas obseruatis alienas obsiti plurumis ulceribus; in Plutarch, de intimate. util.; in Horace, sat. 1. 3. 25. Wed: exp. Luc. 4. 68: ...dominus multis impertitut uaria genera sanitatum. Wed. also: uirgt. 8.42. The fact that Christ anointed the eyes of the man born blind with clay and he began to see symbolizes the humble consciousness of his sins. Wed: sacr. 3. 13–14. The high priestly ministry of Christ involves a mediating role between God the Father and people. Wed: off. 1. 239: …apud patrem pro nobis quasi aduocatus interuenit; expl. ps. 48, 15; epist. ex. c. 14, 5; inst. u. 11.69; epist. 31, 19; exp. Luc. 7.225; fug. 2. 13. See: 1 John 2:1. See: Mark 10:52; Luke 18:42. See: Matthew 9:7; Mark 2:12; Luke 5:25; John 5:9. See: Matthew 8:15; Mark 1:21; Luke 4:39. Fever symbolizes passion. Wed. in Prudentius (perist. 2.251): mersis anhelat febribus. See: Luke 4:39. Judging by the instructions in uirgt. 8. 46, widow, to whom St. Ambrose appealed, she considered that he was too harsh, and was offended. The reading didicimus is preferred to the reading dicimus by analogy with 9.52. If we think from the standpoint of human weakness, a second marriage is not forbidden, but from the standpoint of chastity, it is not recommended. Parallel passage - in exh. u. 4.21; Wed also: uirgt. 6.33; exp. ps. 118, 3. 32. The passage from pretio to seruitutis is quoted by Jerome: epist. 49. 14. Wed: exp. Luc. 2. 88: crede uel Paulo, in quo Christus loquutus est. Biblical allusion or proverb (cf. Plautus pers. 793; rud. 810; Terence eun. 740; Aulus Helius: 123. 15; Cicero tusc. 5. 19. 55; Apuleius met. 4. 21; Jerome epist. 82. 10). Wed: Matthew 23:4; Luke 11:46. Wed. in Virgil (georg. 3. 347): iniusto sub fascia uiam dum carpit. The topic of widowhood attracts arguments that are more suitable for the topic of virginity. Wed: uirgb. 1.5; exh. u. 3.17. See: Matthew 19:18; Mark 10:19; Luke 18:20. See: Matthew 19:21; Mark 10:21; Luke 18:22. See: Luke 18:20; Mark 10:19. The text at this point is corrupted, the quotations are in disarray, so the logic in the argument seems to be broken. Castration was seen as a sin against nature and against creation. This refers to those who were eunuchs from birth. Wed. in Virgil: georg. 3.468. Presumably, this is an indication of the first canon of the Council of Nicaea: “If someone’s limbs are taken away by doctors due to illness, or if he is castrated by barbarians, let him remain in the clergy. If, being healthy, he castrated himself, such a person, even if he was ranked among the clergy, should be excluded and from now on no one should be produced like that. But just as it is clear that this is said about those who act with the intention and dare to castrate themselves, so, on the contrary, if those who have been castrated by the barbarians or by the masters, however, find themselves worthy, the rule admits such into the clergy” (Book of the Rules of the Holy Apostles, Holy Councils, Ecumenical and Local, and Holy Fathers. M., 1893). Barley bread is the food of those who live a carnal and sensual life, while the perfect and spiritual feed on the bread of the Eucharist. Wed: exp. Luc. 6. 81: docuit inquam me quinque istos panes hordiaceos fuisse. Et ideo non inepte diximus escam istam esse habilem corporalibus. A woman’s slavish dependence in marriage is one of the arguments in favor of preserving widowhood or virginity. Wed: uirgb. 1. 6. 27. Lilies at St. Ambrose often symbolizes virginity. Wed: inst. u. 15.93; exam. 3. 8. 36. Wed. also in Jerome epist. 125, 2. Wed: exp. Luc. 3. 18: erat enim deforme liberos non habere, quod etiam legume ciuilium fuit auctoritate multatum. Ancient Roman laws: The Julian Law (lex Iulia de maritandis ordinibus, 18 BC) and the law of Papias Poppaea (9 BC) gave privileges to those who had children (ius liberorum). According to these laws, one who, having reached marriageable age, was not married, was called caelebs, celibate, and therefore incapax - incompetent with respect to inheritance under a will. In the same way, widowers and widows, even those who had children from a previous marriage, were considered caelebes - celibates. Widows who want to have children can be divided into three categories: 1) already having children; 2) who did not have children in their first marriage; 3) who have lost children from their first marriage. None of them, according to St. Ambrose, has no reason to desire remarriage. The desire to have children, according to St. Ambrose, is the only legal basis for marriage in general. Wed: exp. Luc. 1. 45: pudor est enim feminis nuptiarum praemia non habere, quibus haec sola est causa nubendi; 2. 2: cum coniugii praemium et gratia nuptiarum partis sit feminarum; 10.22: liberi praemia nuptiarum sunt. Among molestiae nuptiarum is the loss of children. In the biblical argument against second marriage, two points can be noted: 1) according to Eph. 5:32, the marriage of Adam and Eve was a type of the union of Christ and the Church; and now marriage must reflect this union; 2) in the same verse marriage is called sacramentum, which must remain unchanged and undefiled. Wed. at St. Gregory of Nyssa uita s. Macr. 5. Jacob loved Rachel, and was only deceived into marrying Leah.