24. О девстве

Cerdon and Marcion, rebelling against the Creator, legalized virginity so that His creation would not increase through marriage. And Manes called marriage an accomplice of substance and therefore commanded to live in virginity. Saturninus and Tatian clearly called the marriage diabolical. But the Lord God did not establish laws on virginity, for he knew that it was higher than nature, and with praises of virginity he encouraged those who wanted to achieve feat. When the Apostles said: “If such is the guilt of a man with his wife, it is better not to marry,” then the Lord said to them in response: “Not all can bear this word, but to them it is given to eat: for they are eunuchs, who were born from their mother’s womb; Matthew 19:10–12). He said this about cutting off not bodily members, but obscene thoughts. Then he added: “He who is able to contain, let him contain.” Therefore, the divine Apostle, speaking about virginity, says: “I am not an imam of the Lord’s commands, but I give advice, because you have received mercy from the Lord to be faithful” (1 Cor. 7:25), that is, I advise, and do not legitimize, and I advise, not daring to do so on my own, but in support of the preaching, having accepted God’s decree. “I consider this to be good for man to exist in this way” (1 Cor. 7:26). He said, “I think,” not expressing doubt about what he advised, but softening the word so that it would not become a law, for sometimes we break the law, and breaking the law entails punishment. That is why the Apostle said: “I think” in order to give his word the appearance of advice, and not of law. Then he shows what he called good. “Have you become attached to your wife? don't look for permission. Have you renounced your wife? do not seek a wife” (1 Cor. 7:27). Thus the Apostle, foreseeing the destructive poison of heretical teaching, prepares a preventative medicine. Therefore, he first confirmed the law on marriage, and then offered advice on virginity. Lest others think that by condemning marriage he legitimizes the preservation of purity, he necessarily confirmed the law on marriage, saying: “do not seek permission.” But having expressed himself in the same way about maintaining purity and saying: “Do not seek a wife,” he did not stop at this definition, but added: “Even if you were married, you have not sinned; and even if a virgin commits violence, you have not sinned” (1 Cor. 7:28). I advise you to avoid marriage, but not as lawlessness, but I encourage you to live the most perfect life. He also points out the benefits of virginity, for he said about those entering into marriage: “Such will they have sorrow in the flesh.” A man who gets married is involved in many concerns, having care not only for his wife, but also for children, servants and maidservants. And expressing this, the Apostle said: “They will have such tribulation of the flesh.” But he also reveals his own compassion, for he said: “I will spare you”; and after a few words: “I want you to be without sorrow” (1 Cor. 7:32). Then he makes comparisons and contrasts between the one who got married and the one who loved the celibate life. “He who is not married cares for the things of the Lord, how to please the Lord; but he who is married cares for the things of the world, how to please his wife. The wife and the virgin are separated: the one who has not committed herself cares for the things of the Lord, how to please the Lord, so that she may be holy in body and spirit, but the one who has committed herself cares about the things of the world, how to please her husband” (1 Cor. 7:32-34). This Apostle clearly showed the benefits of virginity. For he commands not to run away from marriage because it is illegal, but to remain in virginity because it is free from worries. The thoughts of those who get married, being divided into many things, make it difficult to succeed in a strict and perfect life. Those who have chosen a solitary life direct all their thoughts to the care of the divine. But the Apostle continues: he shows the benefit of this teaching, and rejects the idea of ​​​​the legal necessity of it. “But I say this for your own benefit: let me not force you” (1 Cor. 7:35). I don’t force people against their will through need, but I show them the benefit that comes from it. That’s why he added: “But I am silent for the beauty and grace of the Lord” (1 Cor. 7:35). He who is free from the yoke of marriage bears this yoke comfortably, because nothing else distracts him from good zeal. And the Apostle continues to denounce the law of the evil heretics. For he says: “If anyone does not hate to dishonor his virgin, if she is overgrown, and so she should be: if he wants, let him do it; he does not sin, even if he encroaches. But he who stands firm in his heart, having no need, but having the power of his own will, and having determined in his heart to guard his virgin, does good” (1 Cor. 7:36, 37). What is said: “having no need” means: who is not under the authority of another, because the masters prevent the servants from doing what they want. So the Apostle, giving complete freedom to those who wish to give their daughter in marriage or to keep her daughter pure, added: “He also gives to the marriage, ... does good, and does not give better” (1 Cor. 7:38). This is the rule about virginity that we theologians have taught us; They do not condemn marriage, but advise those who wish to prefer a carefree life. You might be interested in: