1 Corinthians 7

This (even) broader assertion we make: that even if the Paraclete had in this our day definitely prescribed a virginity or continence total and absolute, so as not to permit the heat of the flesh to foam itself down even in single marriage, even thus He would seem to be introducing nothing of "novelty; "seeing that the Lord Himself opens "the kingdoms of the heavens" to "eunuchs," as being Himself, withal, a virgin; to whom looking, the apostle also-himself too for this reason abstinent-gives the preference to continence. ("Yes"), you say, "but saving the law of marriage.

On Monogamy

The very phases themselves of this (inexperience) are intelligible from (the apostle's) rescripts, when he says: "But concerning these (things) which ye write; good it is for a man not to touch a woman; but, on account of fornications, let each one have his own wife.

On Monogamy

If you wish to imbibe to the utmost all knowledge of the apostle, in order to understand with what an axe of censorship he lops, and eradicates, and extirpates, every forest of lusts, for fear of permitting aught to regain strength and sprout again; behold him desiring souls to keep a fast from the legitimate fruit of nature-the apple, I mean, of marriage: "But with regard to what ye wrote, good it is for a man to have no contact with a woman; but, on account of fornication, let each one have his own wife: let husband to wife, and wife to husband, render what is due." Who but must know that it was against his will that he relaxed the bond of this "good," in order to prevent fornication? But if he either has granted, or does grant, indulgence to fornication, of course he has frustrated the design of his own remedy.

On Modesty

Of the benefit of virginity and of continency. In Genesis: "Multiplying I will multiply thy sorrows and thy groanings, and in sorrow shalt thou bring forth children; and thy turning shall be to thy husband, and he shall rule over thee." Of this same thing in the Gospel according to Matthew: "All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother's womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who can receive it, let him receive it." Also according to Luke: "The children of this world beget, and are begotten. But they who have been considered worthy of that world, and the resurrection from the dead, do not marry, nor are married: for neither shall they begin to die: for they are equal to the angels of God, since they are the children of the resurrection. But, that the dead rise again, Moses intimates when he says in the bush, The Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living: for all live unto Him." Also in the first Epistle of Paul to the Corinthians: "It is good for a man not to touch a woman. But, on account of fornication, let every man have his own wife, and every woman have her own husband. Let the husband render what is due to the wife, and similarly the wife to the husband. The wife hath not power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way." Also in the same place: "An unmarried man thinks of those things which are the Lord's, in what way he may please God; but he who has contracted marriage thinks of those things that are of this world, in what way he may please his wife. Thus also, both the woman and the unmarried virgin thinketh of those things which are the Lord's, that she may be holy both in body and in spirit; but she that hath married thinks of those things which are of this world, in what way she may please her husband." Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: "Be ye ready, for three days ye shall not approach to women." Also in the first book of Kings: "And the priest answered to David, and said, There are no profane loaves in my hand, except one sacred loaf. If the young men have been kept back from women, they shall eat." Also in the Apocalypse: "These are they who have not defiled themselves with women, for they have continued virgins; these are they who follow the Lamb whithersoever He shall go."

Treatise XII Three Books of Testimonies Against the Jews

Desiring with all his might that believers in Christ should be chaste, endeavours by many arguments to show them the dignity of chastity, as when he says. Come, now, and let us examine more carefully the very words which are before us, and observe that the apostle did not grant these things unconditionally to all, but first laid down the reason on account of which he was led to this. For, having set forth that "it is good for a man not to touch a woman"

Discourse III. Thaleia

Stirred up by the depraved minds of the false apostles, who in their hypocrisy were teaching that marriage ought to be rejected in order that they might appear to be holier than others, the Corinthians wrote to Paul to ask him about these things. Because they were unhappy about this teaching, they ignored everything else and concentrated exclusively on this.

Commentary on Paul’s Epistles

1–2

For they had written to him, "Whether it was right to abstain from one's wife, or not:" and writing back in answer to this and giving rules about marriage, he introduces also the discourse concerning virginity: "It is good for a man not to touch a woman." "For if," says he, "thou enquire what is the excellent and greatly superior course, it is better not to have any connection whatever with a woman: but if you ask what is safe and helpful to thine own infirmity, be connected by marriage."

But since it was likely, as also happens now, that the husband might be willing but the wife not, or perhaps the reverse, mark how he discusses each case. Some indeed say that this discourse was addressed by him to priests. But I, judging from what follows, could not affirm that it was so: since he would not have given his advice in general terms. For if he were writing these things only for the priests, he would have said, "It is good for the teacher not to touch a woman." But now he has made it of universal application, saying, "It is good for a man;" not for priest only. And again, "Art thou loosed from a wife? Seek not a wife." He said not, "You who are a priest and teacher," but indefinitely. And the whole of his speech goes on entirely in the same tones And in saying, "Because of fornications, let every man have his own wife" by the very cause alleged for the concession he guides men to continence.

Homily on 1 Corinthians 19

This is Paul’s reply to those who had written to him about this subject. He forbade fornication because it was against the law, but he allowed marriage as being holy and an antidote to fornication. However, he praised chastity as more perfect still.

Pauline Commentary from the Greek Church

The Corinthians were asking Paul whether it was right for lawfully married Christians, once they were baptized, to enjoy sexual relations with each other. Paul answered by praising chastity, condemning fornication and allowing conjugal relations.

Commentary on the First Epistle to the Corinthians 200

Having corrected the disorders of divisions, fornication, and covetousness, he now sets forth rules concerning marriage and virginity. For the Corinthians had asked him in their letter: should one abstain from a wife, or not?

Commentary on 1 Corinthians

Good, excellent, he says, if every person, and not only a priest (as some wrongly understand this), were not to touch a wife at all and remained a virgin. But it is safer and closer to our weakness to enter into marriage. Therefore he adds the following.

Commentary on 1 Corinthians

After rebuking the fornicator and those who upheld him, the Apostle now begins to treat of marriage. In regard to this he does three things: first, he discusses those joined in matrimony; secondly, virgins (v. 25); thirdly, widows (v. 39). In regard to the first he does two things: first, he instructs those not joined in matrimony whether to contract matrimony; secondly, he clarifies what he had said (v. 6). In regard to the first he does two things: first, he shows what is essentially good in this matter; secondly, what is necessary (v. 2).

In regard to the first it should be noted that in their dislike for fornication, against which he had just spoken, some, whose zeal for God was not accompanied by wisdom, arrived at a point where they even condemned marriage. Hence it says in 1 Timothy (4:2-3): "Through the hypocrisy of liars who forbid marriage". Because this seemed harsh to the Corinthian believers, they wrote to the Apostle about it. Therefore, the Apostle answered: I have disapproved of things you do. Now concerning the matters about which you wrote, I answer in regard to matrimony: It is well for a man not to touch a woman.

In this matter it should be noted that the woman was given to man as a help in generation, and the generative power differs from the nutritive power in the fact that the latter serves man in preserving him as an individual. Hence, it is good for man to take nourishment, because his life is preserved by it. But the generative power does not serve man as a help in preserving him as an individual, but to preserve the species. Hence, it cannot be said that it is good for a man to preserve himself as an individual by touching a woman; first, in regard to the soul, because as Augustine says in the Soliloquies: "Nothing so casts a man down from the citadel of his power as that contact of bodies without which a wife cannot be had." Consequently, in Exodus (19:5) it says to the people about to receive the Law: "Be ready by the third day; do not go near a woman"; and in 1 Samuel (21:4): "I have no common bread at hand, but there is holy bread; if only the young men have kept themselves from women." Secondly, as to the body, the fact that a man subjects himself to a woman by marriage and makes himself a slave out of a freedman. This is the most bitter of all servitudes. Hence it says in Ecclesiastes (7:26): "I found more bitter than death the woman whose heart is snares and nets." Thirdly, as to external things with which a man must occupy himself, when he has a wife and children to be fed; whereas it says in 2 Timothy (2:4): "No soldier on service gets entangled in civilian pursuits, since his aim is to satisfy the one who enlisted him."

Commentary on 1 Corinthians

You have given up your wife, to whom you are bound. This is a big step you have taken. You are not abusing her, you say, but claiming that you can be chaste and live more purely. But look how your poor wife is being destroyed as a result, because she is unable to endure your purity! You should sleep with your wife, not for your sake but for hers.

Commentary on 1 Corinthians 3.33.23-25

He added immediately, "Nevertheless, to avoid fornication, let every man have his own wife". and come together again, that Satan tempt you not for your incontinency. But I speak this by permission, and not of commandment."

Discourse III. Thaleia

There would be no adulteries, and debaucheries, and prostitution of women, if it were known to all, that whatever is sought beyond the desire of procreation is condemned by God. Nor would necessity compel a woman to dishonour her modesty, to seek for herself a most disgraceful mode of sustenance; since the males also would restrain their lust, and the pious and religious contributions of the rich would succour the destitute.

The Divine Institutes Book 5

People who want to be promiscuous argue that God commanded us to have sexual relations, so that the earth would be filled with human beings. But God is quite capable of making humans out of the earth, as he did at the beginning, so this is no excuse.

Commentary on the First Epistle to the Corinthians 7

He speaks about both sides. For it may happen that the husband loves chastity, but the wife does not, or vice versa. With the words "to avoid fornication" he urges restraint. For if marriage is permitted to avoid fornication, then those joined in marriage ought not to have relations with one another without any moderation, but rather chastely.

Commentary on 1 Corinthians

Then when he says, But because of fornication, he shows what is necessary in this matter: first, as to contracting marriage; secondly, as to the use of the matrimony once contracted (v. 3).

In regard to the first it should be noted that the act of the generative power is ordained to the conservation of the species by the generation of offspring. And because the woman was given to the man as a helper in generation, the first need for touching a woman is for the procreation of children. Hence it says in Genesis (1:27): "Male and female he created them. And God blessed them, and God said to them, 'Be fruitful and multiply, and fill the earth.'" But this need was directed to the formation of the human race, as long as there was need for the people of God to be multiplied by succession according to the flesh. But the Apostle, considering that the human race had now multiplied and that the people of God were now increased not by fleshly propagation but by the generation which is from water the Holy Spirit, as it says in Jn (3:5), he passed over this necessity whereby marriage had been originally instituted as a function of nature, and proposed a second necessity according to which it was instituted as a remedy for sin. For since carnal desire remains alive in believers even after baptism, although it does not rule, it impels men especially toward venereal acts on account of the vehemence of their pleasure. And because it requires greater virtue to conquer this desire entirely than can belong to men, according to Matthew (19:11): "Not all men can receive this saying", it is necessary that this desire be in part yielded to and in part mastered. This, indeed, happens when the act of generation is ordained by reason and man is not totally mastered by the desire, but the desire is rather subjected to reason.

Natural reason teaches that man use the act of generation according as it is suitable for generation and education of children. But in brute animals it is found that in certain species the female alone is not sufficient for the training of the offspring, but the male takes care of the offspring with the female. For this it is required that the male recognize its offspring. Therefore, in all such animals, as doves, pigeons and the like, solicitude for the training of offspring is inspired by nature. Wherefore, in such animals coition is not random and indiscriminate, but a definite male is joined to a definite female, not one to another promiscuously, as happens in dogs and such animals, in which the female alone takes care of the offspring. But above all in the human species, the male is required for the education of the offspring, which are attended to not only regarding bodily nourishment, but to a greater degree regarding the nourishment of the soul, as it says in Hebrews (12:9): "We have had earthly fathers to discipline us and we respected them." And consequently, natural reason dictates that in the human species coition is not random and uncertain, but is by a definite man to a definite female, who in fact made the arrangement through the law of matrimony.

Thus, therefore, matrimony has three goods. The first is that it is a function of nature in the sense that it is ordered to the production and education of offspring; and this good is the good of offspring. The second good is that it is a remedy for desire, which is restricted to a definite person; and this good is called fidelity, which a man preserves toward his wife, by not going to another woman, and similarly the wife toward the husband. The third good is called the sacrament, inasmuch as it signifies the union of Christ and the Church, as it says in Ephesians (5:32): "This mystery [sacrament] is a profound one, and I am saying that it refers to Christ and the church."

This therefore is what he says. It has been stated that, it is good for a man not to touch a woman. But because all men are not equipped for this good, each man on account of the temptation to fornication should have his own wife, that is, determined by himself, so as to avoid uncertain and promiscuous concubinage, which pertains to fornication: "Rejoice in the wife of your youth" (Prov. 5:18); "Why should you be infatuated, my son with a loose woman" (Prov. 5:20).

Commentary on 1 Corinthians

What (of the fact) that she endured not to have been met alone; but in the presence of Adam, not yet her husband, not yet bound to lend her his ears, she is impatient of keeping silence, and makes him the transmitter of that which she had imbibed from the Evil One? Therefore another human being, too, perishes through the impatience of the one; presently, too, perishes of himself, through his own impatience committed in each respect, both in regard of God's premonition and in regard of the devil's cheatery; not enduring to observe the former nor to refute the latter.

Of Patience

Husband and wife must submit to one another in this matter, since the two of them are one flesh and one will, according to the law of nature.

Commentary on Paul’s Epistles

3–4

Now what is the meaning of "the due honor? The wife hath not power over her own body;" but is both the slave and the mistress of the husband. And if you decline the service which is due, you have offended God. But if thou wish to withdraw thyself, it must be with the husband's permission, though it be but a for short time. For this is why he calls the matter a debt, to shew that no one is master of himself but that they are servants to each other.

When therefore thou seest an harlot tempting thee, say, "My body is not mine, but my wife's." The same also let the woman say to those who would undermine her chastity, "My body is not mine, but my husband's."

Now if neither husband nor wife hath power even over their own body, much less have they over their property. Hear ye, all that have husbands and all that have wives: that if you must not count your body your own, much less your money.

Elsewhere I grant He gives to the husband abundant precedence, both in the New Testament, and the Old saying, "Thy turning shall be towards thy husband, and he shall rule over thee." Paul doth so too by making a distinction thus, and writing, "Husbands, love your wives; and let the wife see that she reverence her husband." But in this place we hear no more of greater and less, but it is one and the same right. Now why is this? Because his speech was about chastity. "In all other things," says he, "let the husband have the prerogative; but not so where the question is about chastity." "The husband hath no power over his own body, neither the wife." There is great equality of honor, and no prerogative.

Homily on 1 Corinthians 19

Human laws demand that women be chaste and if they are not they are punished for it, but they do not demand the same from men. Since it was men who made the laws, they did not make themselves equal with woman but allowed themselves extra indulgence. The holy apostle, however, inspired by divine grace, was the first one who made the law of chastity apply to men as well.

Commentary on the First Epistle to the Corinthians 201

Consider love for one another as a debt; and since it is a debt, you are necessarily obligated to show it to one another.

Commentary on 1 Corinthians

Then when he says, the husband should give, he deals with the use of the marriage contract: first, about rendering the conjugal debt; secondly, about postponing the debt (v. 5).

In regard to the first he does two things. First, he states his proposition, saying: it has been stated that a man should have a wife and a wife her husband. This is reason for the 'having', that the man should give to his wife her conjugal rights, namely, with his own body through carnal union, and likewise the wife to her husband, because in this matter they are judged equal. Hence the woman was not formed from the feet of the man as a servant, nor from the head as lording it over her husband, but from the side as a companion, as it says in Genesis (2:21). Hence, they must pay the debt to one another according to what it says in Romans (13:7): "Pay all of them their dues."

Commentary on 1 Corinthians

If this is so, a man should be able to refrain from exercising his authority [to receive his spouse’s body]. And isn’t a woman capable of doing likewise?

Commentary on 1 Corinthians 3.33.41-46

Now he proves that love for one another is indeed a necessary obligation. For spouses, he says, do not have authority over their own bodies, but the wife is both a slave and a mistress of her husband: a slave, since she does not have authority over her own body to sell it to whomever she wishes, but her husband has ownership of it; and a mistress, because the body of her husband is her body, and he does not have the authority to give it to harlots. In the same way, the husband is both a slave and a master of his wife.

Commentary on 1 Corinthians

Secondly, he assigns the reason for the debt saying, for the wife does not rule over her own body, namely, in regard to the act of generation as though she could by her own choice be continent or give herself to someone else; but the husband does, that is, has power over her body as to the use of carnal union. Therefore the wife must offer the husband the use of her body. Likewise the husband does not have rule over his own body, but the wife does. Hence he must offer the use of his body to the wife, when any lawful impediment cases. Hence it says in Genesis (2:24): "Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh."

Commentary on 1 Corinthians

The Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so;" thus exculpating Moses as a faithful servant, but acknowledging one God, who from the beginning made male and female, and reproving them as hard-hearted and disobedient. And therefore it was that they received from Moses this law of divorcement, adapted to their hard nature. But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, "But these things I say, not the Lord." And again: "But this I speak by permission, not by commandment." And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful." But further, in another place he says: "That Satan tempt you not for your incontinence." If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of their salvation, should become apostates from God,-it ought not to be wondered at, if also in the Old Testament the same God permitted similar indulgences for the benefit of His people, drawing them on by means of the ordinances already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart.

Against Heresies Book 4

For is not continence withal superior to virginity, whether it be the continence of the widowed, or of those who, by consent, have already renounced the common disgrace (which matrimony involves)? For constancy of virginity is maintained by grace; of continence, by virtue.

On the Veiling of Virgins

The first species is, virginity from one's birth: the second, virginity from one's birth, that is, from the font; which (second virginity) either in the marriage state keeps (its subject) pure by mutual compact, or else perseveres in widowhood from choice: a third grade remains, monogamy, when, after the interception of a marriage once contracted, there is thereafter a renunciation of sexual connection.

On Exhortation to Chastity

Accordingly, the apostle added (the recommendation of) a temporary abstinence for the sake of adding an efficacy to prayers, that we might know that what is profitable "for a time" should be always practised by us, that it may be always profitable.

On Exhortation to Chastity

The mysteries of marriage ought to be performed with holiness, deliberately and without disorderly passions.

On Prayer 2.2

Moreover, those who are competent, and who are advanced in years, ought to be judges of themselves in these matters. For that it is proper to abstain from each other by consent, in order that they may be free for a season to give themselves to prayer, and then come together again, they have heard from Paul in his epistle.

Canonical Epistles - Canon III

What then can this mean? "Let not the wife," says he, "exercise continence, if the husband be unwilling; nor yet the husband without the wife's consent." Why so? Because great evils spring from this sort of continence. For adulteries and fornications and the ruin of families have often arisen from hence. For if when men have their own wives they commit fornication, much more if you defraud them of this consolation. And well says he, "Defraud not; fraud" here, and "debt" above, that he might shew the strictness of the right of dominion in question. For that one should practice continence against the will of the other is "defrauding;" but not so, with the other's consent: any more than I count myself defrauded, if after persuading me you take away any thing of mine. Since only he defrauds who takes against another's will and by force. A thing which many women do, working sin rather than righteousness, and thereby becoming accountable for the husband's uncleanness, and rending all asunder. Whereas they should value concord above all things, since this is more important than all beside.

We will, if you please, consider it with a view to actual cases. Thus, suppose a wife and husband, and let the wife be continent, without consent of her husband; well then, if hereupon he commit fornication, or though abstaining from fornication fret and grow restless and be heated and quarrel and give all kind of trouble to his wife; where is all the gain of the fasting and the continence, a breach being made in love? There is none. For what strange reproaches, how much trouble, how great a war must of course arise! since when in an house man and wife are at variance, the house will be no better off than a ship in a storm when the master is upon ill terms with the man at the head. Wherefore he saith, "Defraud not one another, unless it be by consent for a season, that ye may give yourselves unto prayer." It is prayer with unusual earnestness which he here means. For if he is forbidding those who have intercourse with one another to pray, how could "pray without ceasing" have any place? It is possible then to live with a wife and yet give heed unto prayer. But by continence prayer is made more perfect. For he did not say merely, "That ye may pray;" but, "That ye may give yourselves unto it;" as though what he speaks of might cause not uncleanness but much occupation.

"And may be together again, that Satan tempt you not." Thus lest it should seem to be a matter of express enactment, he adds the reason. And what is it? "That Satan tempt you not." And that you may understand that it is not the devil only who causeth this crime, I mean adultery, he adds, "because of your incontinency."

Homily on 1 Corinthians 19

According to this, if he had wished to practice continence but you had not, he would have been obliged to give in to you, and God would have given him credit for continence for not refusing intercourse out of consideration for your weakness, not his own, in order to prevent you from committing adultery. How much better would it have been for you, for whom subjection was more appropriate, to yield to his will in rendering him the debt, since God would have taken account of your intention to observe continence, which you gave up in order to save your husband from destruction.

Letter 262, to Eudicia

It is not arduous and difficult for faithful married people to do for a few days what holy widows have undertaken and which holy virgins do throughout their lives. So let devotion be kindled and self-gratification be checked.

Lent 209.3

If a woman stays away from her husband, she will make him angry, and vice versa. That is why Paul insists that it must be by mutual consent.

Commentary on the First Epistle to the Corinthians 201

That is, against the will of the husband the wife must not abstain, and likewise the husband must not abstain against the desire of the wife. For one to abstain against the will of the other means to deprive oneself, just as is also said concerning money; but to abstain by mutual will is an entirely different matter, as for example when both (husband and wife) by agreement set a definite time for mutual abstinence.

Commentary on 1 Corinthians

He explains what his expression "for a time" means, that is, when the time comes to devote oneself to prayer, that is, to pray with particular fervor. For he did not simply say: for prayer, but: "for devotion to prayer." Indeed, if the apostle found in marital cohabitation an obstacle to ordinary daily prayer, how could he have said elsewhere: "pray without ceasing" (1 Thess. 5:17)? So, in order that your prayer may be more fervent, abstain, he says, from one another, because conjugal union, although it does not defile, nevertheless hinders pious occupation.

Commentary on 1 Corinthians

I, – reasons the apostle, – say that you should come together again; but I do not lay this down as a law, but prescribe it so "that Satan may not tempt you," that is, by urging you toward fornication. Since, however, the devil is not himself the cause of fornication, but rather our own lack of self-control, the apostle added: "because of your lack of self-control," for therein lies the reason that the devil tempts us.

Commentary on 1 Corinthians

Then when he says, do not refuse [defraud] one another, he deals with postponing the debt to be rendered. First, he shows how the conjugal act should be postponed. In regard to this he teaches that one thing must be avoided, saying: do not refuse [defraud] one another, so that, for example, the husband wishes to abstain when the wife does not, or even conversely. The Apostle calls this fraud, because one is taking away what belongs to another—and this pertains to fraud no less in marriage than in other affairs, as it says in Proverbs (12:27): "The fraudulent man will not catch his prey," namely, because one who offers God his continence accompanied by that fraud does not gain merit for eternal life. For as Augustine says, God does not want such gain compensated with such harm, so that while one of the spouses is continent against the will of the other, the former falls into dangerous temptations.

Three things must be observed in such postponement. The first is that it be done with mutual consent. Hence he says, except perhaps by agreement. Hence it says in Sirach (25:1): "My soul takes pleasure in three things, and they are beautiful in the sight of the Lord and of men; agreement between brothers, friendship between neighbors, and a wife and a husband who live in harmony." The second is that it be for a definite time. Hence he says, except perhaps for a season, as it says in Ecclesiastes (3:5): "a time to embrace, and a time to refrain from embracing." The third is that it be done for a suitable purpose, that is, for the sake of spiritual acts, for which continence renders one more suitable. Hence he adds, that you may devote yourselves to prayer, as it says in Joel (2:14): "A cereal offering and a drink offering for the LORD, your God," and later he adds, "Let the bridegroom leave his room, and the bride her chamber" (Joel 2:16).

Then he deals with the resumption of the conjugal act. First he presents the teaching, saying, but then come together again, that is, in order that you may render to each other the debt, now that the time of prayer is finished. Hence it says in 1 Kings (8:66) that after celebrating the dedication of the feast: "They went to their homes joyful and glad of heart." Secondly he assigns a reason for the teaching. For he does not say this as though it were necessary for salvation, but to avoid danger. Hence he adds, lest Satan tempt you, that is, lest he subvert you with his temptation, as it says in 1 Thessalonians (3:5): "For fear that somehow the tempter had tempted you and that our labor would be in vain." Satan's temptation should not be feared by the strong, about whom it says in 1 Jn (2:14): "I write to you, young men, because you are strong, and the word of God abides in you, and you have overcome the evil one." But he should be feared by the weak. Hence he says, through lack of self-control, that is, on account of a proneness to incontinence, as a result of which the devil overcomes man by tempting and he is inclined to tempt, as it says in 1 Peter (5:8): "the devil prowls around like a roaring lion, seeking some one to devour."

Commentary on 1 Corinthians

It has been widely held in the past, and is perhaps held by many unsophisticated people to-day, that the spiritual danger of Eros arises almost entirely from the carnal element within it; that Eros is "noblest" or "purest" when Venus is reduced to the minimum. The older moral theologians certainly seem to have thought that the danger we chiefly had to guard against in marriage was that of a soul-destroying surrender to the senses. It will be noticed, however, that this is not the Scriptural approach. St. Paul, dissuading his converts from marriage, says nothing about that side of the matter except to discourage prolonged abstinence from Venus (1 Cor. 7:5). What he fears is pre-occupation, the need of constantly "pleasing"—that is, considering—one's partner, the multiple distractions of domesticity. It is marriage itself, not the marriage bed, that will be likely to hinder us from waiting uninterruptedly on God. And surely St. Paul is right?

The Four Loves, Chapter 5: Eros

But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, "But these things I say, not the Lord." And again: "But this I speak by permission, not by commandment." And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful." But further, in another place he says: "That Satan tempt you not for your incontinence." If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of their salvation, should become apostates from God,—it ought not to be wondered at, if also in the Old Testament the same God permitted similar indulgences for the benefit of His people, drawing them on by means of the ordinances already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart.

Against Heresies Book 4

Add to this the fact that the apostle, with regard to widows and the unmarried, advises them to remain permanently in that state, when he says, "But I desire all to persevere in (imitation of) my example: " but touching marrying "in the Lord," he no longer advises, but plainly bids.

To His Wife Book 2

No one should be forced to do something unlawful on the ground that he is forbidden to do what is lawful. It is up to each person to discern which path to follow.

Commentary on Paul’s Epistles

6–7

"But this I say by way of permission, not of commandment. For I would that all men were even as I myself; in a state of continence." This he doth in many places when he is advising about difficult matters; he brings forward himself, and says, "Be ye imitators of me."

"Howbeit each man hath his own gift from God, one after this manner, and another after that." Thus since he had heavily charged them saying, "for your incontinence," he again comforteth them by the words, "each one hath his own gift of God;" not declaring that towards that virtue there is no need of zeal on our part, but, as I was saying before, to comfort them. For if it be a "gift," and man contributes nothing thereunto, how sayest thou, "But I say to the unmarried and to widows, it is good for them if they abide even as I: but if they have not continency let them marry?" Do you see the strong sense of Paul how he both signifies that continence is better, and yet puts no force on the person who cannot attain to it; fearing lest some offence arise?

Homily on 1 Corinthians 19

So that you would not deprive one another before the time, I said this, says the apostle, "as a concession" (κατά συγγνώμην), that is, out of condescension to your weakness, "and not as a commandment" that is absolute.

Commentary on 1 Corinthians

Then when he says, I say this, he tells in what sense the above doctrine should be taken. First, he does what has been said; secondly, he assigns a reason (v. 7); thirdly, he explains what he had said (v. 8).

First, therefore, he says: I have said that each one should have his own wife and each woman her own husband; furthermore, after practicing continence for a time, they should return once more to each other. I say this by way of concession, that is, to spare your weakness, not of command, namely as though necessary for your salvation. For certain things must be conceded to subjects on account of their weakness, and they should not be compelled by commanding what is good. Hence Ezekiel (34:4-5) says against some prelates: "With force and harshness you have ruled them, so they were scattered."

But the Apostle seems to be speaking in an unsuitable manner, for concessions are concerned only with sin. Therefore, by the fact that the Apostle says he is speaking by way of concession, he seems to express that marriage is a sin. But this can be answered in two ways. In one way so that the concession is taken for permission. But there are two kinds of permission: one is concerned with a lesser evil, as in Matthew (19:8): "For your hardness of heart Moses allowed you to divorce your wives," that is, to avoid the murder of one's wife, to which they were prone. Such a permission is not found in the New Testament on account of its perfection, according to Hebrews (6:1): "Let us go on to perfection." Another permission is about the lesser good, namely, when a man is not compelled by precept to a greater good. This is the sense in which the Apostle makes a concession here, that is, permits matrimony, which is a lesser good than virginity, which is not commanded and is a greater good. In another way, concession can be taken as regarding guilt, as Isaiah (26:15) says: "But thou hast increased the nation, O LORD, thou hast increased the nation." In this sense, concession refers to the conjugal act, accordingly as it has venial guilt attached to it along with the good of matrimony, without which it would be mortal.

Hence it should be noted that the conjugal act is sometimes meritorious and without any mortal or venial sin, as when it is directed to the good of procreation and education of a child for the worship of God; for then it is an act of religion; or when it is performed for the sake of rendering the debt, it is an act of justice. But every virtuous act is meritorious, if it is performed with charity. But sometimes it is accompanied with venial sin, namely, when one is excited to the matrimonial act by concupiscence, which nevertheless stays within the limits of the marriage, namely, that he is content with his wife only. But sometimes it is performed with mortal sin, as when concupiscence is carried beyond the limits of the marriage; for example, when the husband approaches the wife with the idea that he would just as gladly or more gladly approach another woman. In the first way, therefore, the act of marriage requires no concession; in the second way it obtains a concession, inasmuch as someone consenting to concupiscence toward the wife is not guilty of mortal sin; in the third way there is absolutely no concession.

Commentary on 1 Corinthians

"But each has his own proper gift of God"—one in one way, another in another. But the apostles were perfected in all. You will find, then, if you choose, in their acts and writings, knowledge, life, preaching, righteousness, purity, prophecy.

The Stromata Book 4

" A price! surely none at all was paid, since Christ was a phantom, nor had He any corporeal substance which He could pay for our bodies! But, in truth, Christ had wherewithal to redeem us; and since He has redeemed, at a great price, these bodies of ours, against which fornication must not be committed (because they are now members of Christ, and not our own), surely He will secure, on His own account, the safety of those whom He made His own at so much cost! Now, how shall we glorify, how shall we exalt, God in our body, which is doomed to perish? We must now encounter the subject of marriage, which Marcion, more continent than the apostle, prohibits. For the apostle, although preferring the grace of continence, yet permits the contraction of marriage and the enjoyment of it, and advises the continuance therein rather than the dissolution there of.

Against Marcion Book 5

" That "Holy Spirit," therefore, who prefers that widows and unmarried women should persevere in their integrity, who exhorts us to a copy of himself, prescribes no other manner of repeating marriage except "in the Lord: "to this condition alone does he concede the foregoing of continence.

To His Wife Book 2

"I will," he says, "that you all so be as I too (am)." And when he shows that (so to abide) is "better," what, pray, does he demonstrate himself to "will," but what he has premised is "better? "And thus, if he permits something other than what he has "willed"-permitted not voluntarily, but of necessity-he shows that what he has unwillingly granted as an indulgence is not absolutely good.

On Monogamy

Marriage is a spiritual gift, but not if it is contracted with unbelievers. The Spirit of God is not given to dwell in those who are not believers.

Commentary on 1 Corinthians 3.34.42-45

And to return to the praise of martyrdom, there is a word of the blessed Paul, who says; "Know ye not that they who run in a race strive many, but one receiveth the prize? But do ye so run, that all of you may obtain." Moreover also elsewhere, that be may exhort us to martyrdom, he has called us fellow-heirs with Christ; nay, that he might omit nothing, he says, "If ye are dead with Christ, why, as if living in the world, do ye make distinctions? " Because, dearest brethren, we who bear the rewards of resurrection, who seek for the day of judgment, who, in fine, are trusting that we shall reign with Christ, ought to be dead to the world. For you can neither desire martyrdom till you have first hated the world, nor attain to God's reward unless you have loved Christ. And he who loves Christ does not love the world. For Christ was given up by the world, even as the world also was given up by Christ; as it is written, "The world is crucified unto me, and I unto the world." The world has been an object of affection to none whom the Lord has not previously condemned; nor could he enjoy eternal salvation who has gloried in the life of the world. That is the very voice of Christ, who says: "He that loveth his life in this world, shall lose it in the world to come; but he that hateth his life in this world, shall find it in the world to come." Moreover, also, the Apostle Paul says: "Be ye imitators of me, as I also am of Christ." And the same elsewhere says: "I wish that all of you, if it were possible, should be imitators of me."

Pseudo-Cyprian On the Glory of Martyrdom

Paul’s intention is to avoid fornication, not to put hindrances in the way of those seeking a higher way of life.

Commentary on Paul’s Epistles

Paul comforts those who are married by saying that marriage is a gift of God.

Commentary on the First Epistle to the Corinthians 202

Everywhere, wherever the apostle prescribes some difficult feat, he usually sets himself as an example. Therefore here too he says: I wish that all would always abstain.

Commentary on 1 Corinthians

Remaining in virginity, he says, is a gift from God; however, this feat also requires our own efforts. Why then does he call it a gift? To console the Corinthians, whom he had struck a sensitive blow with the words "your lack of self-control" (v. 5). Meanwhile, note that he considers marriage itself also a gift; for he said: "each one has his own gift from God, one in this way," that is, the gift of remaining in virginity, "and another in that way," that is, the gift of living in marriage.

Commentary on 1 Corinthians

Then when it says, I wish, he assigns the reason for what he has said. First, why he does not speak as commanding; secondly, why he speaks according to a concession (v. 7b).

In regard to the first it should be noted that no wise man commands that whose opposite he would rather have done. Therefore, the Apostle does not command that men contract marriage or make use of a marriage already contracted, because he wishes rather that men be continent. And this is what he says: I wish that all men were as I myself am, that is, continent as I am. He says likewise in Acts (26:29): "I would to God that not only you but also all who hear me this day might become such as I am."

But there seems to be something against this, because if all men practiced continence, as the Apostle did, generation would cease and, as a result, the number of the elect would never be fulfilled, and this is against God's arrangement. Some say that it had been revealed to the Apostle that if all men were saved practicing continence, as he practiced it, it would suffice to fill up the number of the elect. But this rests on no authority; consequently, it can be said that the Apostle wished all men to be continent, because he wished this for certain individuals, but he did not wish that all would be continent at the same time. Or it can be said, and this is better, that he wished all men to be continent in his antecedent will, as he says in 1 Timothy (2:4): "God desires all men to be saved," but not by his consequent will, by which God wills to save certain persons, namely the predestined and to damn others, namely, the reprobate, as it says in Malachi (1:2-3): "I have loved Jacob, but I have hated Esau." Now the antecedent will is concerned with that which considered absolutely is better, as all men to be saved or continent; but the consequent will is concerned with that which is better considering circumstances of persons and events, and according to this, God wills to damn some and the Apostle wishes some to be united in marriage.

Then when he says, but each, he tells the reason why he permitted marriage as a concession, namely, because each one has not received from God so much virtue as to enable him to practice total continence, as the Lord himself said: "Not all men can receive this saying... He who is able to receive this, let him receive it" (Matt. 19:11, 12). And this is what he says: I should wish that all were continent, but each has his own gift from God, that is, in a definite measure, one of one kind, for example, to serve God in virginity, and another in another, say to serve God in marriage. Hence it says in Matthew (25:15): "To one he gave five talents, to another two, to another one, each according to his ability." And in Wisdom (8:21): "But I perceived that I would not possess wisdom unless God gave her to me—and it was a mark of insight to know whose gift she was."

Commentary on 1 Corinthians

For, withal, when he has laid down the definitive rule with reference to "the widowed and the unwedded," that they are to "marry if they cannot contain," because "better it is to marry than to burn," he turns round to the other class, and says: "But to the wedded I make official declaration-not indeed I, but the Lord.

On Exhortation to Chastity

But when things lawful are (only) granted by way of indulgence, who hope for things unlawful? "To the unmarried" also, "and widows," he says, "It is good, by his example, to persevere" (in their present state); "but if they were too weak, to marry; because it is preferable to marry than to bum." With what fires, I pray you, is it preferable to "burn"-(the fires) of concupiscence, or (the fires) of penalty? Nay, but if fornication is pardonable, it will not be an object of concupiscence.

On Modesty

We must not understand these words to mean that widows are not unmarried because they once embraced the married state. Widows are unmarried, but not all unmarried are widows. That is why Paul makes a distinction here.

The Excellence of Widowhood 2

8–9

Do you see the wisdom of Paul, how he both shows the superiority of virginity and at the same time does not compel abstinence from marriage for one who is unable to abstain, lest otherwise he suffer a more grievous fall? If, he says, you experience great force and burning (for the power of desire is strong), then free yourself from those labors and struggles, lest, having undertaken them, you fall into a worse evil.

Commentary on 1 Corinthians

Then when he says, to the unmarried, he explains what he had said obscurely. First, as to his statement, I wish all were as I myself, namely, because this is absolutely better. Hence he says, to the unmarried, that is, virgins, and the widows I say by way of explanation that it is good for them to remain single as I do, for it says in Wisdom (4:1): "Blessed is the chaste generation with glory."

Commentary on 1 Corinthians

Such a person [who cannot exercise self-control] is not sinning against the covenant [by marrying], but neither is he fulfilling the highest purpose of the gospel ethic.

The Stromata Book 3

For the apostle, although preferring the grace of continence, yet permits the contraction of marriage and the enjoyment of it, and advises the continuance therein rather than the dissolution there of.

Against Marcion Book 5

And would that the same fate might befall those, too, who obtruncate the pure and true integrity of the flesh; amputating not the extremest superficies, but the inmost image of modesty itself, while they promise pardon to adulterers and fornicators, in the teeth of the primary discipline of the Christian Name; a discipline to which heathendom itself bears such emphatic witness, that it strives to punish that discipline in the persons of our females rather by defilements of the flesh than tortures; wishing to wrest from them that which they hold dearer than life! But now this glory is being extinguished, and that by means of those who ought with all the more constancy to refuse concession of any pardon to defilements of this kind, that they make the fear of succumbing to adultery and fornication their reason for marrying as often as they please-since "better it is to marry than to burn." No doubt it is for continence sake that incontinence is necessary-the "burning" will be extinguished by "fires!" Why, then, do they withal grant indulgence, under the name of repentance, to crimes for which they furnish remedies by their law of multinuptialism? For remedies will be idle while crimes are indulged, and crimes will remain if remedies are idle.

On Modesty

"For it is better to marry than to burn." He indicates how great is the tyranny of concupiscence. What he means is something like this: "If you have to endure much violence and burning desire, withdraw yourself from your pains and toils, lest haply you be subverted."

Homily on 1 Corinthians 19

Why do you acknowledge that there is a necessary remedy for lust yet contradict me when I say that lust is a disease? If you recognize the remedy, then recognize the disease as well.

Against Julian 15

Secondly, as to his statement, but each one has his own gift; as if to say: not everyone has received from God the gift of continence. Hence he says, if they cannot exercise self-control, that is, if they have not yet received this gift, they should marry, that is, be joined in matrimony: "I would have younger widows marry" (1 Tim. 5:14). Then he gives the reason, saying, it is better to marry than to be aflame with passion, that is, be overcome by concupiscence. For concupiscence is a harmful heat; therefore one assailed by concupiscence is warmed but not burned, unless he is overcome by concupiscence and destroys the water of grace. Hence Job (31:8) says: "A fire which consumes unto Abaddon, and it would burn to the root all my increase." It should be noted that the Apostle uses a helpful comparison here, for it is good to marry, although it is a lesser good. But to be burned is an evil. Therefore it is better, that is, more tolerable, that a man should have the lesser good than incur the evil of incontinence. And this is what he said above (v. 2): to avoid fornication each man should have his own wife and each woman her own husband; and later (v. 5): lest Satan tempt you through lack of self-control.

Commentary on 1 Corinthians

10–11

"Sir, if any one has a wife who trusts in the Lord, and if he detect her in adultery, does the man sin if he continue to live with her?" And he said to me, "As long as he remains ignorant of her sin, the husband commits no transgression in living with her. But if the husband know that his wife has gone astray, and if the woman does not repent, but persists in her fornication, and yet the husband continues to live with her, he also is guilty of her crime, and a sharer in her adultery." And I said to him, "What then, sir, is the husband to do, if his wife continue in her vicious practices?" And he said, "The husband should put her away, and remain by himself. But if he put his wife away and marry another, he also commits adultery." And I said to him, "What if the woman put away should repent, and wish to return to her husband: shall she not be taken back by her husband?" And he said to me, "Assuredly. If the husband do not take her back, he sins, and brings a great sin upon himself; for he ought to take back the sinner who has repented. But not frequently. For there is but one repentance to the servants of God. In case, therefore, that the divorced wife may repent, the husband ought not to marry another, when his wife has been put away. In this matter man and woman are to be treated exactly in the same way."

Hermas, Commandment 4

10–11

And, "Whosoever shall marry her that is divorced from another husband, committeth adultery." And, "There are some who have been made eunuchs of men, and some who were born eunuchs, and some who have made themselves eunuchs for the kingdom of heaven's sake; but all cannot receive this saying." So that all who, by human law, are twice married, are in the eye of our Master sinners, and those who look upon a woman to lust after her.

The First Apology, Chapter XV

10–11

And the voice of the Gospel teaches still more urgently concerning chastity, saying: "Whosoever looks on a woman who is not his own wife, to lust after her, has committed adultery with her already in his heart." [Matthew 5:28] "And he that marries," says [the Gospel], "her that is divorced from her husband, commits adultery; and whosoever puts away his wife, saving for the cause of fornication, causes her to commit adultery." [Matthew 5:32] Because Solomon says: "Can a man take fire in his bosom, and his clothes not be burned? Or can one walk upon hot coals, and his feet not be burned? So he that goes in to a married woman shall not be innocent." [Proverbs 6:27-29]

To Autolycus, Book 3, Chapter 13

10–11

A person should either remain as he was born, or be content with one marriage; for a second marriage is only a specious adultery. "For whosoever puts away his wife," says He, "and marries another, commits adultery;" [Matthew 19:9] not permitting a man to send her away whose virginity he has brought to an end, nor to marry again. For he who deprives himself of his first wife, even though she be dead, is a cloaked adulterer, resisting the hand of God, because in the beginning God made one man and one woman, and dissolving the strictest union of flesh with flesh, formed for the intercourse of the race.

A Plea for the Christians

10–11

Now that the Scripture counsels marriage, and allows no release from the union, is expressly contained in the law, "Thou shalt not put away thy wife, except for the cause of fornication;" and it regards as fornication, the marriage of those separated while the other is alive. Not to deck and adorn herself beyond what is becoming, renders a wife free of calumnious suspicion, while she devotes herself assiduously to prayers and supplications; avoiding frequent departures from the house, and shutting herself up as far as possible from the view of all not related to her, and deeming housekeeping of more consequence than impertinent trifling. "He that taketh a woman that has been put away," it is said, "committeth adultery; and if one puts away his wife, he makes her an adulteress," that is, compels her to commit adultery. And not only is he who puts her away guilty of this, but he who takes her, by giving to the woman the opportunity of sinning; for did he not take her, she would return to her husband.

The Stromata Book 2

Now, when Marcion wholly prohibits all carnal intercourse to the faithful (for we will say nothing about his catechumens), and when he prescribes repudiation of all engagements before marriage, whose teaching does he follow, that of Moses or of Christ? Even Christ, however, when He here commands "the wife not to depart from her husband, or if she depart, to remain unmarried or be reconciled to her husband," both permitted divorce, which indeed He never absolutely prohibited, and confirmed (the sanctity) of marriage, by first forbidding its dissolution; and, if separation had taken place, by wishing the nuptial bond to be resumed by reconciliation.

Against Marcion Book 5

That a wife must not depart from her husband; or if she should depart, she must remain unmarried. In the first Epistle of Paul to the Corinthians: "But to them that are married I command, yet not I, but the Lord, that the wife should not be separated from her husband; but if she should depart, that she remain unmarried or be reconciled to her husband: and that the husband should not put away his wife."

Treatise XII Three Books of Testimonies Against the Jews

10–11

If a layman divorces his own wife, and takes another, or one divorced by another, let him be suspended.

(Book 8), The Ecclesiastical Canons of the Same Holy Apostles, Section 48

10–11

Because it is a law expressly appointed by Christ which he is about to read to them about the "not putting away a wife without fornication;" therefore he says, "Not I." True it is what was before spoken though it were not expressly stated, yet it also is His decree. But this, you see, He had delivered in express words. So that the words "I and not I" have this difference of meaning. For that you might not imagine even his own words to be human, therefore he added, "For I think that I also have the Spirit of God."

Now what is that which "to the married the Lord commanded? That the wife depart not from her husband: but if she depart, let her remain unmarried, or be reconciled unto her husband." Here, seeing that both on the score of continence and other pretexts, and because of infirmities of temper, it fell out that separations took place: it were better, he says, that such things should not be at all; but however if they take place, let the wife remain with her husband, if not to cohabit with him, yet so as not to introduce any other to be her husband.

Homily on 1 Corinthians 19

Paul did not intend this to apply to those who abandon their spouses for the service of Christ.

Pauline Commentary from the Greek Church

Here Paul recalls the words of the Lord [in Matthew 5:32]: “Whoever puts away his wife, except for fornication, makes her an adulteress.”

Commentary on the First Epistle of Paul to the Corinthians 204

10–11

Divorces, he says, happen out of a love for continence, or out of faintheartedness, or for other reasons; but it would be better if there were no separation at all. If it does occur, the wife should remain with her husband, if not for conjugal relations, then so as not to bring in anyone else. But if she cannot remain continent, let her be reconciled with her husband.

Commentary on 1 Corinthians

Since the Lord in clear words gave the law not to divorce, except for the cause of fornication (Matt. 5:32), the apostle says: "not I, but the Lord." But what was said before was not literally legislated by the Lord. Nevertheless, the words of Paul are also the words of the Lord, and not of man, for below he says of himself: "I think that I also have the Spirit of God" (1 Cor. 7:40).

Commentary on 1 Corinthians

After presenting teachings about the contract of marriage, the Apostle now instructs those who have already contracted marriage, that they must not dissolve the marriage. First, he teaches those already joined in marriage to continue in it; secondly, he gives them a useful teaching as to all the states or conditions of men (v. 20). In regard to the first he does two things. First, he deals with the indissolubility of marriage, as it applies to those who are of one worship; secondly, when there is disparity of cult (v. 12). In regard to the first he does two things. First, he lays down a precept about the indissolubility of marriage; secondly, he teaches what should be done when the marriage is broken by separation (v. 11).

First, therefore, he says: I have said to the unmarried, i.e., virgins and widows, that it is better for them to remain as they are; but to the married, the same condition does not prevail. For to them I give the charge, not I, by the authority entrusted to me, but the Lord commands this, saying: "What God has joined together, let no man put asunder" (Matt. 19:6). I command, I say, that the wife should not separate from her husband, except on account of fornication, an exception which Christ made and is not mentioned here, because it is well known. The Lord made this the sole exception; all other troubles he commands to be patiently endured for the faith of the marriage: "Whoever divorces his wife, except for unchastity, and marries another, commits adultery" (Matt. 19:9). According to a Gloss of Augustine, what is said here is understood of the union of matrimony when both are faithful.

Commentary on 1 Corinthians

10–11

But this being first understood, it will be well to discuss in a little more detail what are described as the tragedies of marriage. And the first thing to note about the most tragic of them is that they are not tragedies of marriage at all. They are tragedies of sex; and might easily occur in a highly modern romance in which marriage was not mentioned at all. It is generally summarised by saying that the tragic element is the absence of love. But it is often forgotten that another tragic element is often the presence of love. The doctors of divorce, with an air of the frank and friendly realism of men of the world, are always recommending and rejoicing in a sensible separation by mutual consent. But if we are really to dismiss our dreams of dignity and honour, if we are really to fall back on the frank realism of our experience as men of the world, then the very first thing that our experience will tell us is that it very seldom is a separation by mutual consent; that is, that the consent very seldom is sincerely and spontaneously mutual. By far the commonest problem in such cases is that in which one party wishes to end the partnership and the other does not. And of that emotional situation you can make nothing but a tragedy, whichever way you turn it. With or without marriage, with or without divorce, with or without any arrangements that anybody can suggest or imagine, it remains a tragedy. The only difference is that by the doctrine of marriage it remains both a noble and a fruitful tragedy; like that of a man who falls fighting for his country, or dies testifying to the truth. But the truth is that the innovators have as much sham optimism about divorce as any romanticist can have had about marriage. They regard their story, when it ends in the divorce court, through as rosy a mist of sentimentalism as anybody ever regarded a story ending with wedding bells. Such a reformer is quite sure that when once the prince and princess are divorced by the fairy godmother, they will live happily ever after. I enjoy romance, but I like it to be rooted in reality; and any one with a touch of reality knows that nine couples out of ten, when they are divorced, are left in an exceedingly different state. It will be safe to say in most cases that one partner will fail to find happiness in an infatuation, and the other will from the first accept a tragedy. In the realm of reality and not of romance, it is commonly a case of breaking hearts as well as breaking promises; and even dishonour is not always a remedy for remorse.

The Superstition of Divorce, Ch. VII: The Tragedies of Marriage (1920)

10–11

And with that we can only return to the point of honour which I have compared here to a point of patriotism; since it is both the smallest and the greatest kind of patriotism. Men have died in torments during the last five years for points of patriotism far more dubious and fugitive. Men like the Poles or the Serbians, through long periods of their history, may be said rather to have lived in torments. I will never admit that the vital need of the freedom of the family, as I have tried to sketch it here, is not a cause as valuable as the freedom of any frontier. But I do willingly admit that the cause would be a dark and terrible one, if it really asked these men to suffer torments. As I have stated it, on its most extreme terms, it only asks them to suffer abnegations. And those negative sufferings I do think they may honourably be called upon to bear, for the glory of their own oath and the great things by which the nations live. In relation to their own nation most normal men will feel that this distinction between release and “re-lease” is neither fanciful nor harsh, but very rational and human. A patriot may be an exile in another country; but he will not be a patriot of another country. He will be as cheerful as he can in an abnormal position; he may or may not sing his country’s songs in a strange land; but he will not sing the strange songs as his own. And such may fairly be also the attitude of the citizen who has gone into exile from the oldest of earthly cities.

The Superstition of Divorce, Ch. VII: The Tragedies of Marriage (1920)

A woman may not marry if she has left her husband because of fornication or apostasy, if he wishes to have sexual relations with her. But if the husband turns away from the faith or desires to have extramarital sexual relations, the wife may neither marry another nor return to him. The husband should not divorce his wife, but one should add the clause “except for fornication.”

Commentary on Paul’s Epistles

But if she does separate, namely, on account of fornication, let her remain unmarried, as long as the husband is alive, because although the marriage is dissolved as to bed and board, not as to bond. Or else be reconciled to her husband, namely, if the husband is not continent. Likewise the husband should not divorce his wife, except on account of fornication. A similar form is kept in regard to the man and to the woman. Hence it is necessary to supply what was said about the wife, namely, that if he dismissed her completely, he should not get another, but be reconciled to his wife.

But Ambrose, commenting here, seems to say something contrary to this. He says: he does not say the same things for the man as for the woman, because it is lawful for the husband to marry another woman, for the inferior does not use this law as fully as the superior. But the Master says that this was added by a falsifier and should not be maintained at all.

It should be noted here that there are seven cases when a husband cannot dismiss his wife on account of fornication. The first is when he himself prostituted her; the second, when he commits fornication with another woman; the third is when he gave her the occasion of fornication, as when he is unwilling to render the debt; the fourth is when she has probable certitude that her husband is dead and she married another; the fifth is when she has been violently oppressed by him; the sixth is when she was known by another, who seemed to be her husband; the seventh is when she has been manifestly caught in adultery, but is retained by her husband.

Commentary on 1 Corinthians

The Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so;" thus exculpating Moses as a faithful servant, but acknowledging one God, who from the beginning made male and female, and reproving them as hard-hearted and disobedient. And therefore it was that they received from Moses this law of divorcement, adapted to their hard nature. But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, "But these things I say, not the Lord." And again: "But this I speak by permission, not by commandment." And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful." But further, in another place he says: "That Satan tempt you not for your incontinence." If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of their salvation, should become apostates from God,-it ought not to be wondered at, if also in the Old Testament the same God permitted similar indulgences for the benefit of His people, drawing them on by means of the ordinances already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart.

Against Heresies Book 4

Therefore, when in these days a certain woman removed her marriage from the pale of the Church, and united herself to a Gentile, and when I remembered that this had in days gone by been done by others: wondering at either their own waywardness or else the double-dealing of their advisers, in that there is no scripture which holds forth a licence of this deed,-"I wonder," said I, "whether they flatter themselves on the ground of that passage of the first (Epistle) to the Corinthians, where it is written: If any of the brethren has an unbelieving wife, and she consents to the matrimony, let him not dismiss her; similarly, let not a believing woman, married to an unbeliever, if she finds her husband agreeable (to their continued union), dismiss him: for the unbelieving husband is sanctified by the believing wife, and the unbelieving wife by the believing husband; else were your children unclean." It may be that, by understanding generally this monition regarding married believers, they think that licence is granted (thereby) to marry even unbelievers.

To His Wife Book 2

12–13

For as when discoursing about separating from fornicators, he made the matter easy by the correction which he applied to his words, saying, "Howbeit, not altogether with the fornicators of this world;" so also in this case he provideth for the abundant easiness of the duty, saying, "If any wife have a husband, or husband a wife, that believeth not, let him not leave her." What sayest thou? "If he be an unbeliever, let him remain with the wife, but not if he be a fornicator? And yet fornication is a less sin than unbelief." I grant, fornication is a less sin: but God spares thine infirmities extremely. And this is What He doth about the sacrifice, saying, "Leave the sacrifice, and be reconciled to thy brother." This also in the case of the man who owed ten thousand talents. For him too He did not punish for owing him ten thousand talents, but for demanding back a hundred pence from his fellow-servant He took vengeance on him.

Homily on 1 Corinthians 19

We are here given to understand that neither spouse may divorce the other if both are believers.

Questions 83

12–13

What are you saying? If the husband is an unbeliever, then let him remain with his wife; but if he is a fornicator, he should not remain with her? But unbelief is worse than fornication? Indeed it is worse; but God exacts punishment more for sins against one's neighbor than for sins against Himself. For it is said: "Leave your gift there before the altar and go first, be reconciled with your brother" (Matt. 5:24). And ten thousand talents owed to Him, He forgave; but for the one who owed a hundred denarii, He did not leave the offense unavenged (Matt. 18:34). So also in the present case: the sin of unbelief, which offends God Himself, He overlooks, but the sin of adultery He punishes as a sin against the wife. Some, however, explain it thus: a person, they say, remains in unbelief through ignorance, which may perhaps come to an end, as the apostle himself (1 Cor. 7:16) says: "For how do you know, wife, whether you will save your husband?" — whereas fornication is committed as a result of manifest depravity. Moreover, the fornicator has already separated himself beforehand, for having taken his members away from his wife, he made them members of a harlot; whereas the unbeliever has committed no sin against the bodily union, or rather, through this union he may perhaps be united also in faith. Not to mention that the order of life would also be overturned, and the Gospel would be subjected to reproach, if the believing spouse were to separate from the unbelieving one. Meanwhile, apply the apostle's commandment under consideration only to the case where husband and wife were joined in marriage when both were still in unbelief, but afterward one side or the other converted to the faith. For if previously only the husband was an unbeliever, or only the wife, then the believing spouse was not at all permitted to enter into marriage with the unbelieving one: this is clear from the apostle's words, for he did not say: if anyone wishes to take an unbelieving wife, but: "if any brother has." Again, he does not simply prescribe that the believing spouse live with the unbelieving one, but only in the case where the latter desires it; for this means: "consents," that is, if she desires it.

Commentary on 1 Corinthians

Then when he says, To the rest I say, he treats of the inseparability of marriage between persons of disparate cult, when one is a believer. First, he says that the believer should not dismiss an unbelieving spouse, who is willing to continue living together without abusing the Creator. Secondly, that if the unbeliever does not wish to live together, the believer is not bound to follow, but can marry another (v. 15). Thirdly, that unless the unbeliever leaves first, the believer should patiently remain together (v. 16). In regard to the first, he gives an admonition; secondly, the reason for the admonition (v. 14). In regard to the first he speaks in general to men and women; secondly, in particular to the men (v. 12b); thirdly, in particular to the women (v. 13).

He says therefore, To the rest, i.e., where not both are believers, but one is a believer and the other an unbeliever, I say, by way of counsel and not of command, not the Lord. As if to say: I say this from the Lord, although he does not say it with his own lips. This is what I say: If any brother, a believer, is converted to the faith while married. For this is understood of those who married as unbelievers, not of those who are in disparity of cult; for then there was no marriage, and they would have to be separated as Ezra did in Ezra 9-10. If a brother, I say, has a wife who is an unbeliever, and she consents to live with him without insulting the Creator, he should not divorce her. It is a counsel not a precept, so that if one does the contrary, he is not a transgressor, according to a Gloss.

Commentary on 1 Corinthians

Paul says this in the case of two Gentiles, one of whom has become a believer. Normally, a pagan detests Christianity, and a Christian does not want to be contaminated by paganism, which is why Paul says that if they are happy to stay together, they should continue to do so.

Commentary on Paul’s Epistles

Paul did not mean that a woman should marry an unbeliever, only that she should stay with him if she is already married.

Pauline Commentary from the Greek Church

Then when he says, If any woman, he speaks in particular to women, where he first of all supposes faith in someone; secondly, unbelief in this other when he says, has a husband who is an unbeliever; thirdly, the unbeliever is willing to live together, when he says, and he consents; fourthly, he advises the believer to remain with him when he says, to live with her, she should not divorce him. He says, therefore, and likewise, if a believing wife has an unbelieving husband, and he consents to live with her without insulting the Creator; for if he were unwilling to live with her without insulting the name of Christ, the believer should divorce him, because 'insulting the Creator dissolves a marriage', as a Gloss says, and she may marry again. If, I say, that is the case, she should not divorce him. It is a counsel, not a precept; for it is lawful for the unbeliever to divorce the believer, but then it was not expedient.

Commentary on 1 Corinthians

It was not by means of visions alone which were seen, and words which were proclaimed, but also in actual works, that He was beheld by the prophets, in order that through them He might prefigure and show forth future events beforehand. For this reason did Hosea the prophet take "a wife of whoredoms," prophesying by means of the action, "that in committing fornication the earth should fornicate from the Lord," that is, the men who are upon the earth; and from men of this stamp it will be God's good pleasure to take out a Church which shall be sanctified by fellowship with His Son, just as that woman was sanctified by intercourse with the prophet. And for this reason, Paul declares that the "unbelieving wife is sanctified by the believing husband." Then again, the prophet names his children, "Not having obtained mercy," and "Not a people," in order that, as says the apostle, "what was not a people may become a people; and she who did not obtain mercy may obtain mercy. And it shall come to pass, that in the place where it was said, This is not a people, there shall they be called the children of the living God." That which had been done typically through his actions by the prophet, the apostle proves to have been done truly by Christ in the Church.

Against Heresies Book 4

The children of believers were in some sense destined for holiness and salvation, and in the pledge of this hope Paul supported those marriages which he wished to continue.

On the Soul 39.4

It was from this circumstance that the apostle said, that when either of the parents was sanctified, the children were holy; and this as much by the prerogative of the (Christian) seed as by the discipline of the institution (by baptism, and Christian education). "Else," says he, "were the children unclean" by birth: as if he meant us to understand that the children of believers were designed for holiness, and thereby for salvation; in order that he might by the pledge of such a hope give his support to matrimony, which he had determined to maintain in its integrity.

A Treatise on the Soul

Secondly, if, according to the Scripture, they who shall be "apprehended" by the faith in (the state of) Gentile marriage are not defiled (thereby) for this reason, that, together with themselves, others also are sanctified: without doubt, they who have been sanctified before marriage, if they commingle themselves with "strange flesh," cannot sanctify that (flesh) in (union with) which they were not "apprehended.

To His Wife Book 2

Husband and wife are one in the same way that wine and water are one when they are mixed together. Just as the believing partner sanctifies the unbelieving one, so the unbelieving partner corrupts the believing one. This is why a man who is not yet married should consider very carefully and either not marry at all or marry only in the Lord.

Commentary on 1 Corinthians 3.36.2-5

But if continency follows Christ, and virginity is destined for the kingdom of God, what have they to do with earthly dress, and with ornaments, wherewith while they are striving to please men they offend God? Not considering that it is declared, "They who please men are put to confusion, because God hath despised them; " and that Paul also has gloriously and sublimely uttered, "If I yet pleased men, I should not be the servant of Christ." But continence and modesty consist not alone in purity of the flesh, but also in seemliness, as well as in modesty of dress and adornment; so that, according to the apostle, she who is unmarried may be holy both in body and in spirit. Paul instructs and teaches us, saying, "He that is unmarried careth for the things of the Lord, how he may please God: but he who has contracted marriage careth for the things which are of this world, how he may please his wife. So both the virgin and the unmarried woman consider those things which are the Lord's, that they may be holy both in body and spirit." A virgin ought not only to be so, but also to be perceived and believed to be so: no one on seeing a virgin should be in any doubt as to whether she is one. Perfectness should show itself equal in all things; nor should the dress of the body discredit the good of the mind. Why should she walk out adorned? Why with dressed hair, as if she either had or sought for a husband? Rather let her dread to please if she is a virgin; and let her not invite her own risk, if she is keeping herself for better and divine things. They who have not a husband whom they profess that they please, should persevere, sound and pure not only in body, but also in spirit. For it is not right that a virgin should have her hair braided for the appearance of her beauty, or boast of her flesh and of its beauty, when she has no struggle greater than that against her flesh, and no contest more obstinate than that of conquering and subduing the body.

Treatise II On the Dress of Virgins

These unbelievers have the benefit of good will, which protects them from detesting the name of Christ.

Commentary on Paul’s Epistles

Then lest the woman might fear, as though she became unclean because of intercourse with her husband, he says, "For the unbelieving husband is sanctified in the wife, and the unbelieving wife is sanctified in the husband." And yet, if "he that is joined to an harlot is one body," it is quite clear that the woman also who is joined to an idolater is one body. Well: it is one body; nevertheless she becomes not unclean, but the cleanness of the wife overcomes the uncleanness of the husband; and again, the cleanness of the believing husband overcomes the uncleanness of the unbelieving wife.

How then in this case is the uncleanness overcome, and therefore the intercourse allowed; while in the woman who prostitutes herself, the husband is not condemned in casting her out? Because here there is hope that the lost member may be saved through the marriage; but in the other case the marriage has already been dissolved; and there again both are corrupted; but here the fault is in one only of the two. I mean something like this: she that has been guilty of fornication is utterly abominable: if then "he that is joined to an harlot is one body," he also becomes abominable by having connection with an harlot; wherefore all the purity flits away. But in the case before us it is not so. But how? The idolater is unclean but the woman is not unclean. For if indeed she were a partner with him in that wherein he is unclean, I mean his impiety, she herself would also become unclean. But now the idolater is unclean in one way, and the wife holds communion with him in another wherein he is not unclean. For marriage and mixture of bodies is that wherein the communion consists.

Again, there is a hope that this man may be reclaimed by his wife for she is made completely his own: but for the other it is not very easy. For how will she who dishonored him in former times and became another's and destroyed the rights of marriage, have power to reclaim him whom she had wronged; him, moreover, who still remains to her as an alien?

Again in that case, after the fornication the husband is not a husband: but here, although the wife be an idolatress, the husband's rights are not destroyed.

However, he doth not simply recommend cohabitation with the unbeliever, but with the qualification that he wills it. Wherefore he said, "And he himself be content to dwell with her." For, tell me, what harm is there when the duties of piety remain unimpaired and there are good hopes about the unbeliever, that those already joined should so abide and not bring in occasions of unnecessary warfare? For the question now is not about those who have never yet come together, but about those who are already joined. He did not say, If any one wish to take an unbelieving wife, but, "If any one hath an unbelieving wife." Which means, If any after marrying or being married have received the word of godliness, and then the other party which had continued in unbelief still yearn for them to dwell together, let not the marriage be broken off. "For," saith he, "the unbelieving husband is sanctified in the wife." So great is the superabundance of thy purity.

What then, is the Greek holy? Certainly not: for he said not, He is holy; but, "He is sanctified in his wife." And this he said, not to signify that he is holy, but to deliver the woman as completely as possible from her fear and lead the man to desire the truth. For the uncleanness is not in the bodies wherein there is communion, but in the mind and the thoughts. And here follows the proof; namely, that if thou continuing unclean have offspring, the child, not being of thee alone, is of course unclean or half clean. But now it is not unclean. To which effect he adds, "else were your children unclean; but now are they holy;" that is, not unclean. But the Apostle calls them, "holy," by the intensity of the expression again casting out the dread arising from that sort of suspicion.

Homily on 1 Corinthians 19

When the children are clean and holy, uncorrupted by unbelief, the faith of the parent has won.

Pauline Commentary from the Greek Church

That is, by the abundance of purity of the believing spouse, the impurity of the unbelieving one is overcome. This is what the apostle's words mean, and not that the pagan becomes holy. For the apostle did not say "is holy," but "is sanctified," that is, is overcome by the holiness of the believing spouse. And he says this so that the believing wife would not fear becoming impure if she has marital relations with such a husband. But the question arises: he who joins himself to a harlot, becoming one body with her, becomes impure (cf. 1 Cor. 6:16); obviously, he who joins himself to a pagan woman also becomes one body with her. If the first is impure, then how does the latter not become impure? As far as fornication is concerned, it is indeed so. When fornicators have relations with one another, their union contains impurity, and therefore they are both impure. But the matter is different in the case of the marital union of a believing spouse with an unbelieving one. The unbelieving husband is impure on account of his unbelief. But the wife has communion with him not in unbelief, but in the marriage bed. In this communion no impurity is found. For it is a lawful marriage. Therefore the believing spouse does not become impure.

Commentary on 1 Corinthians

If the unbelieving half were not overcome by the purity of the believing half, then their children would be unclean, or only half clean.

Commentary on 1 Corinthians

That is, they are not unclean. By the superfluous expression "holy," the apostle dispels the fear of such a suspicion.

Commentary on 1 Corinthians

Then when he says, For the unbelieving husband, he gives the reason for the admonition just given. First, he proposes an example; secondly, the danger (v. 14b); thirdly, the fruit (v. 14c).

In regard to the first he does two things: first, he gives the example of an unbelieving husband; secondly, of an unbelieving wife (v. 14). He says, therefore, he is consecrated through his wife; as if to say: the wife who believes should not divorce the unbelieving spouse willing to live with her, because he is sanctified through the wife. This is read in two ways. In the first way thus: the husband who is not a believer is sometimes sanctified by a wife who believes, i.e., it sometimes happens that one is converted to the faith by the other. And this has probably happened already, as Sisinnius was converted to the faith in Rome by Theodora during the reign of Clement. Likewise, the unbelieving wife is consecrated through her husband, namely, by his admonition and doctrine. In another way it can be read thus: so the believer should not divorce the unbeliever, for the husband is sanctified by the wife, i.e., the believer does not contract uncleanness by cohabiting with or uniting with the unbelieving spouse, but preserves true modesty, according to Augustine.

Then when he says, otherwise your children, this is read in two ways: first, of children to be born; secondly, of children already born. In the first way it is read thus: otherwise, if you depart and you both have relations with others, your children, who would be born of this union, would be unclean, i.e., spurious, because not born of a lawful union. In the second way it is read thus: otherwise, namely, if you separate, your children already born would be unclean, i.e., would remain in unbelief, following the majority, which would be unbelievers; but now, if you remain together, they are holy, i.e., become Christians.

Commentary on 1 Corinthians

Accordingly he subjoins withal a reason, that "we are called in peace unto the Lord God; "and that "the unbeliever may, through the use of matrimony, be gained by the believer." The very closing sentence of the period confirms (the supposition) that this is thus to be understood.

To His Wife Book 2

A marriage contracted without devotion to God is not binding, and for that reason it is not a sin if it is abandoned because of God. But the unbelieving partner sins both against God and against the marriage, because he or she is unwilling to live in a marriage relationship dedicated to God. It is not right to go to court over this because the one who leaves the marriage is doing so out of hatred for God, and for this reason he or she is not to be considered worthy of such attention.

Commentary on Paul’s Epistles

"Yet if the unbelieving departeth, let him depart," for in this case the matter is no longer fornication. But what is the meaning of, "if the unbelieving departeth?" For instance, if he bid thee sacrifice and take part in his ungodliness on account of thy marriage, or else part company; it were better the marriage were annulled, and no breach made in godliness. Wherefore he adds, "A brother is not under bondage, nor yet a sister, in such cases." If day by day he buffet thee and keep up combats on this account, it is better to separate. For this is what he glances at, saying, "But God hath called us in peace." For it is the other party who furnished the ground of separation, even as he did who committed uncleanness.

Homily on 1 Corinthians 19

The Lord must come before a husband or a wife.

Commentary on the First Epistle to the Corinthians 7

A Christian husband may leave his wife without any blame, even if they are lawfully married, if she refuses to live with him because he is a Christian.

Eight Questions of Dulcitius 1

The believing partner is not to be the cause of the divorce. But if the unbelieving partner wants to separate, the believing partner is innocent and free from any accusation.

Commentary on the First Epistle to the Corinthians 205

For example, if he commands you either to participate in his unbelief, or to renounce the rights of marriage, then divorce. For it is better to dissolve the bonds of marriage than to violate piety.

Commentary on 1 Corinthians

If your husband quarrels with you because you do not take part in his unbelief, then divorce him. For you are not enslaved to him in such a case, that is, you are not compelled to follow him in such matters as well. It is better to separate from him than to quarrel; because God does not want this either: "the Lord has called us to peace." So, if your husband quarrels with you, then by this he himself has given cause for divorce.

Commentary on 1 Corinthians

If these things may happen to those women also who, having attained the faith while in (the state of) Gentile matrimony, continue in that state, still they are excused, as having been "apprehended by God" in these very circumstances; and they are bidden to persevere in their married state, and are sanctified, and have hope of "making a gain" held out to them.

To His Wife Book 2

Paul says this because it is always possible that the unbelieving partner will come to believe if he or she does not detest the name of Christ.

Commentary on Paul’s Epistles

"For how knowest thou, O wife, whether thou shalt save thine husband?" This again refers to that expression, "let her not leave him." That is, "if he makes no disturbance, remain," saith he, "for there is even profit in this; remain and advise and give counsel and persuade." For no teacher will have such power to prevail as a wife. And neither, on one hand, doth he lay any necessity upon her and absolutely demand the point of her, that he may not again do what would be too painful; nor, on the other, doth he tell her to despair: but he leaves the matter in suspense through the uncertainty of the future, saying, "For how knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O husband whether thou shalt save thy wife?"

Homily on 1 Corinthians 19

16–17

Some read it this way: "or you, husband, how do you know whether you will save your wife or not" (ē m)? Then they began a new sentence thus: "let each one act as God has appointed for him," that is, how can you know whether you will save her or not? This is completely unknown. But if it is unknown, then one must not dissolve the marriage, because if you do not save her, you will not harm yourself, and if you do save her, you will bring benefit both to yourself and to others. But the holy John did not read it this way, but rather: "let each one act as God has appointed for him, and each one as the Lord has called." And this reading is incomparably better. The Apostle said, as it were: there should be no divorce under the pretext of unbelief, but let each one act as God has willed concerning him. You were called having a wife from among the unbelievers. Keep her with you, and do not cast her out for her unbelief.

Commentary on 1 Corinthians

Returning again to that exhortation that a wife "must not leave" her husband, he presents the current question. For if, he says, he does not quarrel with you, then stay with him and exhort him: perhaps you will accomplish something. He presents the outcome as uncertain, on the one hand, so that they would not think he is imposing on the wife an absolute obligation to fully convince her husband, and on the other hand, so as to sustain in her the hope of her husband's conversion and to prevent despair.

Commentary on 1 Corinthians

The very closing sentence of the period confirms (the supposition) that this is thus to be understood. "As each," it says, "is called by the Lord, so let him persevere." But it is Gentiles who "are called," I take it, not believers.

To His Wife Book 2

God has assigned to each person the time of his salvation, that is, the time when he might believe, and he will keep that person until then. Paul tells the Corinthians that this is his general rule, so that when they hear that others are expected to follow it, they will be more willing to do so themselves. It is always easier to do something when you see others doing the same.

Commentary on Paul’s Epistles

17–20

"Only as God hath distributed to each man, as the Lord hath called each, so let him walk. Was any one called being circumcised? let him not become uncircumcised. Was any called in uncircumcision? let him not be circumcised. Circumcision is nothing, and uncircumcision is nothing; but the keeping of the commandments of God. Let each man abide in that calling wherein he was called. Wast thou called, being a slave? Care not for it." These things contribute nothing unto faith, saith he. Be not then contentious neither be troubled; for the faith hath cast out all these things.

"Let each man abide in that calling wherein he was called. Hast thou been called, having an unbelieving wife? Continue to have her. Cast not out thy wife for the faith's sake. Hast thou been called, being a slave? Care not for it. Continue to be a slave. Hast thou been called, being in uncircumcision? Remain uncircumcised. Being circumcised, didst thou become a believer? Continue circumcised. For this is the meaning of, "As God hath distributed unto each man." For these are no hindrances to piety. Thou art called, being a slave; another, with an unbelieving wife; another, being circumcised.

Homily on 1 Corinthians 19

It is wrong to suppose that the circumstances which prevailed when a person was converted stand in the way of his becoming holy.

Pauline Commentary from the Greek Church

He said this so that the Corinthians would more readily obey him, since he commands the same thing to others together with them as well.

Commentary on 1 Corinthians

Someone who has been circumcised should not think that this is going too far, or regret it, because in its own day it was necessary. But neither should he seek to convert the uncircumcised to that practice.

Commentary on the First Epistle to the Corinthians 7

It is not possible to replace flesh which has been cut off in this way, although the blessed Epiphanius of Cyprus says that it is. Those who want to know more about the subject can consult what he has to say about it.

Pauline Commentary from the Greek Church

Probably, many, being ashamed of circumcision, by some medicine restored the circumcised member to its original appearance, growing back the foreskin on it.

Commentary on 1 Corinthians

On the other hand, some, finding something important in circumcision, were circumcised after their conversion to the faith. Therefore he says that this contributes nothing to the faith.

Commentary on 1 Corinthians

Circumcision means nothing by itself, but it was a command of God. On the other hand, uncircumcised is the way God made us, so there is no reward for that either.

Pauline Commentary from the Greek Church

Everywhere, he says, together with faith the practice of virtue is required, while everything else is either of little or no importance at all.

Commentary on 1 Corinthians

To begin with, that speech, wont to be cast in our teeth, "I have nothing else whereby to live," may be more severely retorted, "You have, then, whereby to live? If by your own laws, what have you to do with God? " Then, as to the argument they have the hardihood to bring even from the Scriptures, "that the apostle has said, `As each has been found, so let him persevere.'" We may all, therefore, persevere in sins, as the result of that interpretation! for there is not any one of us who has not been found asa sinner, since no other cause was the source of Christ's descent than that of setting sinners free.

On Idolatry

In itself, the state in which we are called is a matter of indifference. An unmarried man, for example, can live a life of purity, but he may also be deeply involved in sin. The same is true for a married man as well. If it were only Christians who practiced celibacy, then it would be possible to say that it was a pure and divine state. But the Marcionites also practice it, though not in the same way as Christians. Christians do it in order to please God, but the Marcionites do it in order not to succumb to the Creator. Celibacy is honorable only when it is clothed with the life and behavior of the church, with pure knowledge and truth.

Commentary on 1 Corinthians 3.37.35-43

God does not care about our social status but about our will and mind.

Commentary on the First Epistle to the Corinthians 7

Paul says this because it makes no difference to God either way.

Pauline Commentary from the Greek Church

Somebody asked Antony, ‘What shall I do in order to please God?’ He replied, ‘Do what I tell you, which is this: wherever you go, keep God in mind; whatever you do, follow the example of holy Scripture; wherever you are, stay there and do not move away in a hurry. If you keep to these guide-lines, you will be saved.’

The Desert Fathers, Sayings of the Early Christian Monks

20–21

"In the calling in which he was called," that is, in whatever manner of life, and in whatever rank and condition you believed, in that remain; for by calling he means the bringing to faith. Were you a slave when you accepted the faith? Do not worry or be troubled; for slavery does not harm you at all, so that even if you could become free, "make better use of it," sacrifice yourself for the benefit of others.

Commentary on 1 Corinthians

The virgins of men go about, in opposition to the virgins of God, with front quite bare, excited to a rash audacity; and the semblance of virgins is exhibited by women who have the power of asking somewhat from husbands, not to say such a request as that (forsooth) their rivals-all the more "free" in that they are the "hand-maids" of Christ alone -may be surrendered to them.

On the Veiling of Virgins

I am a slave of that affair and care to which I am bound. For I know that it is written that whatever one is conquered by, to that he is delivered as a slave.… Who will free me from this most unseemly slavery except him who said, “If the Son shall make you free, you shall be free indeed”.?

Homilies 13

Paul encourages slaves to serve their earthy masters well, so that they may appear to them to deserve their freedom. A slave who did not do his work properly would blaspheme the name of Christ and do nothing to further God’s cause.

Commentary on Paul’s Epistles

Astonishing! where has he put slavery? As circumcision profits not: and uncircumcision does no harm; so neither doth slavery, nor yet liberty. And that he might point out this with surpassing clearness, he says, "But even if thou canst become free, use it rather:" that is, rather continue a slave. Now upon what possible ground does he tell the person who might be set free to remain a slave? He means to point out that slavery is no harm but rather an advantage.

Now we are not ignorant that some say, the words, "use it rather," are spoken with regard to liberty: interpreting it, "if thou canst become free, become free." But the expression would be very contrary to Paul's manner if he intended this. For he would not, when consoling the slave and signifying that he was in no respect injured, have told him to get free. Since perhaps some one might say, "What then, if I am not able? I am an injured and degraded person." This then is not what he says: but as I said, meaning to point out that a man gets nothing by being made free, he says, "Though thou hast it in thy power to be made free, remain rather in slavery."

Homily on 1 Corinthians 19

Paul is saying that no slave should run away, using religion as his excuse.

Commentary on the First Epistle to the Corinthians 207

Whoever has been delivered from sin is truly free. The ancients used to say that anyone who acts unwisely is a slave. They called all wise men free, and all the unwise were slaves as far as they were concerned. In any case, even a free believer is a slave of Christ, for to be free from God is the greatest sin of all.

Commentary on Paul’s Epistles

Next he adds also the cause; "For he that was called in the Lord being a bondservant, is the Lord's free man: likewise he that was called, being free, is Christ's bondservant." "For," saith he, "in the things that relate to Christ, both are equal: and like as thou art the slave of Christ, so also is thy master. How then is the slave a free man? Because He has freed thee not only from sin, but also from outward slavery while continuing a slave. For he suffers not the slave to be a slave, not even though he be a man abiding in slavery: and this is the great wonder.

But how is the slave a free man while continuing a slave? When he is freed from passions and the diseases of the mind: when he looks down upon riches and wrath and all other the like passions.

Homily on 1 Corinthians 19

Paul wants to show that slave and master are equal. We are all freedmen of Christ because he has set us free from the tyranny of Satan, and we are voluntary slaves of Christ because, having set us free, he led us into his own kingdom.

Pauline Commentary from the Greek Church

A freedman is one who has been liberated from slavery. So he says: you who believed while in a state of slavery are a freedman of the Lord, for Christ has freed you both from sin and from that outward slavery, even though you are a slave. He who does not submit to passions, having a noble soul, is not a slave, even though he appears to be one. On the other hand, another was called to the faith as a free man; such a one is a slave of Christ. Therefore, if the name of slavery disturbs the slave, let him understand that he has become free in Christ, and this freedom is far more important than human freedom. Again, if the name of freedom puffs up the free man, let such a one understand that he is a slave of Christ and be humbled, considering that he is subject to such a Master and must please Him. Do you see the wisdom with which the apostle gives instruction to slaves and free men?

Commentary on 1 Corinthians

Christ came and “bought us back” when we were serving that lord to whom we sold ourselves by sinning. So he appears to have recovered as his own those whom he created. He has redeemed a people who chose to belong to another, who sought another lord for themselves by sinning.

Homilies on Exodus 6

The price of man is the blood of Christ. “You have been bought,” it is said, “with a price; do not become the slaves of men.” The powers of the evil one are trying to render this price useless to us. They try to lead us back into slavery even after we are free.

Homily 21

We have been bought at so high a price that only Christ, who owns everything, is able to pay it. Therefore whoever is bought with a price ought to serve all the more, in an effort to pay back the buyer. Having been bought by God, we must not once again become slaves of men. Slaves of men are those who accept human superstitions.

Commentary on Paul’s Epistles

"Ye were bought with a price: become not bondservants of men." This saying is addressed not to slaves only but also to free men. For it is possible for one who is a slave not to be a slave; and for one who is a freeman to be a slave. "And how can one be a slave and not a slave?" When he doeth all for God: when he feigns nothing, and doeth nothing out of eye-service towards men: that is how one that is a slave to men can be free. Or again, how doth one that is free become a slave? When he serves men in any evil service, either for gluttony or desire of wealth or for office' sake. For such an one, though he be free, is more of a slave than any man.

But if this be not the meaning, if he bade them forsake their masters and strive contentiously to become free, in what sense did he exhort them, saying, "Let each one remain in the calling in which he is called?" And in another place, "As many servants as are under the yoke, let them count their own masters worthy of all honor; and those that have believing masters, let them not despise them, because they are brethren who partake of the benefit." And writing to the Ephesians also and to the Colossians, he ordains and exacts the same rules. Whence it is plain that it is not this slavery which he annuls, but that which caused as it is by vice befalls free men also: and this is the worst kind of slavery, though he be a free man who is in bondage to it.

Homily on 1 Corinthians 19

What greater price is there than that the Creator shed his blood for the creature?

Homily 29

23–24

He says this not to slaves alone, but also to free people, exhorting all Christians to do nothing for the sake of pleasing men and not to obey them if their commands are unlawful. This is what it means: having been bought by God, to become slaves of men. He is not urging slaves to fall away from their masters—no; this is clear from his subsequent words: "in whatever calling one was called," and so on, that is, if someone was called even in a state of slavery, let him remain in it. He added "before God" so that through obedience to lawless masters one would not fall away from God. He is concerned about both things, that is, on the one hand, that slaves not fall away from their masters under the pretext of obedience to God, and on the other, that by rendering excessive obedience to their masters, they not fall away from God.

Commentary on 1 Corinthians

But here, as I have said, comes in the quiet and crushing power of modern materialism. It prevents him rising in rebellion, as he would otherwise do. By perpetually talking about environment and visible things, by perpetually talking about economics and physical necessity, painting and keeping repainted a perpetual picture of iron machinery and merciless engines, of rails of steel, and of towers of stone, modern materialism at last produces this tremendous impression in which the truth is stated upside down. At last the result is achieved. The man does not say as he ought to have said, "Should married men endure being modern shop assistants?" The man says, "Should shop assistants marry?" Triumph has completed the immense illusion of materialism. The slave does not say, "Are these chains worthy of me?" The slave says scientifically and contentedly, "Am I even worthy of these chains?"

In Topsy-Turvy Land (Tremendous Trifles)

It would also be cheaper if a number of us slept at different times, so as to use the same pair of trousers. But the question is not how cheap are we buying a thing, but what are we buying? It is cheap to own a slave. And it is cheaper still to be a slave.

What's Wrong with the World, Woman (1910)

The object of the whole process was to isolate the individual poor man in his dealings with the individual rich man; and then offer to buy and sell with him, though it must necessarily be himself that was bought and sold. In the matter of labour, that is, though a man was supposed to be in the position of a seller, he was more and more really in the possession of a slave. Unless the tendency be reversed, he will probably become admittedly a slave. That is to say, the word slave will never be used; for it is always easy to find an inoffensive word; but he will be admittedly a man legally bound to certain social service, in return for economic security. In other words, the modern experiment of mere contract has broken down.

The Superstition of Divorce, Ch. 6: The Story of the Vow

The apostle himself practiced very meticulously what he preached to others.

Concerning Baptism 12

Paul repeats what he said above in order to underline its importance.

Commentary on Paul’s Epistles

The Lord also showed that certain precepts were enacted for them by Moses, on account of their hardness [of heart], and because of their unwillingness to be obedient, when, on their saying to Him, "Why then did Moses command to give a writing of divorcement, and to send away a wife?" He said to them, "Because of the hardness of your hearts he permitted these things to you; but from the beginning it was not so;" thus exculpating Moses as a faithful servant, but acknowledging one God, who from the beginning made male and female, and reproving them as hard-hearted and disobedient. And therefore it was that they received from Moses this law of divorcement, adapted to their hard nature. But why say I these things concerning the Old Testament? For in the New also are the apostles found doing this very thing, on the ground which has been mentioned, Paul plainly declaring, "But these things I say, not the Lord." And again: "But this I speak by permission, not by commandment." And again: "Now, as concerning virgins, I have no commandment from the Lord; yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful." But further, in another place he says: "That Satan tempt you not for your incontinence." If, therefore, even in the New Testament, the apostles are found granting certain precepts in consideration of human infirmity, because of the incontinence of some, lest such persons, having grown obdurate, and despairing altogether of their salvation, should become apostates from God,-it ought not to be wondered at, if also in the Old Testament the same God permitted similar indulgences for the benefit of His people, drawing them on by means of the ordinances already mentioned, so that they might obtain the gift of salvation through them, while they obeyed the Decalogue, and being restrained by Him, should not revert to idolatry, nor apostatize from God, but learn to love Him with the whole heart.

Against Heresies Book 4

Some rules are given as commandments of God, while others are more flexible and left by God to the decision of the individual. The first kind are those commandments which pertain to salvation. The others are better, because even if we do not keep them, we shall still be saved. There is no merit in doing what is obligatory, but there is in doing that which is optional.

Commentary on 1 Corinthians 3.39.2-6

I have now brought to an end what I have to say respecting continence and marriage and chastity, and intercourse with men, and in which of these there is help towards progress in righteousness; but it still remains to speak concerning virginity-if, indeed, anything be prescribed on this subject. Let us then treat this subject also; for it stands thus:

Discourse III. Thaleia

Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." [Ecclesiastes 5:5] Let such a virgin, therefore, be holy in body and soul, as the temple of God, [1 Corinthians 7:34] as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.

(Book 4), Section 2, XIV

"Now concerning virgins. I have no commandment of the Lord; but I give my judgment, as one that hath obtained mercy of the Lord to be faithful."

Advancing on his way in regular order, he proceeds next to speak concerning virginity. For after that he had exercised and trained them, in his words concerning continence, he goes forth towards what is greater, saying, "I have no commandment, but I esteem it to be good." For what reason? For the self-same reason as he had mentioned respecting continence.

Homily on 1 Corinthians 19

It is clear that Paul says this not because he has no command to teach about virginity but because God has not told him that these people should practice chastity themselves. That is why he writes to them giving his opinion and recommending chastity, without imposing it on them.

Pauline Commentary from the Greek Church

Paul is coming here to a higher wisdom, but he is hesitant to impose it directly because that might show up the inadequacy of his hearers. Therefore he sets it out as an opinion rather than as a command.

Pauline Commentary from the Greek Church

Above he occupied us with a conversation about chastity, and now he turns to a more important subject, namely virginity, and says that the Lord did not lay down a law and did not give a commandment concerning virginity, but only said: "He that is able to receive it, let him receive it" (Matt. 19:12). Therefore I too do not dare to prescribe anything regarding this subject; it is an important matter, but at the same time a dangerous one; however, I give my opinion, that is, my counsel, since I myself, by the mercy of God, have been deemed worthy to be faithful, that is, close to Him and one to whom mysteries can be entrusted.

Commentary on 1 Corinthians

We are to defend Christianity itself—the faith preached by the Apostles, attested by the Martyrs, embodied in the Creeds, expounded by the Fathers. This must be clearly distinguished from the whole of what any one of us may think about God and man. Each of us has his individual emphasis: each holds, in addition to the faith, many opinions which seem to him to be consistent with it and true and important. And so perhaps they are. But as apologists it is not our business to defend them. We are defending Christianity; not "my religion." When we mention our personal opinions we must always make quite clear the difference between them and the faith itself. St. Paul has given us the model in I Corinthians vii. 25: on a certain point he has "no commandment of the Lord" but gives "his judgment." No one is left in doubt as to the difference in status implied.

Christian Apologetics, from God in the Dock

Now, if in all cases he says it is best for a man thus to be; "Thou art joined to a wife seek not loosing" (that you may give no occasion to adultery); "thou art loosed from a wife, seek not a wife," that you may reserve an opportunity for yourself: "but withal, if thou shalt have married a wife, and if a virgin shall have married, she sinneth not; pressure, however, of the flesh such shall have,"-even here he is granting a permission by way of "sparing them." On the other hand, he lays it down that "the time is wound up," in order that even "they who have wives may be as if they had them not.

On Modesty

Here Paul teaches that virginity is better, not just because it is more pleasing to God but also because it is the more sensible course to follow in the present [end-time] circumstances.

Commentary on Paul’s Epistles

In my opinion, he says, it is best of all for a person to abstain from marriage on account of the inconveniences and unpleasantnesses connected with it, and not because marriage is impure.

Commentary on 1 Corinthians

For the apostle, although preferring the grace of continence, yet permits the contraction of marriage and the enjoyment of it, and advises the continuance therein rather than the dissolution there of. Christ plainly forbids divorce, Moses unquestionably permits it.

Against Marcion Book 5

Why should you restore what God has put an end to? Why do you, by repeating the servitude of matrimony, spurn the liberty which is offered you? "You have been bound to a wife," sap the apostle; "seek not loosing.

To His Wife Book 1

Why should you restore what God has put an end to? Why do you, by repeating the servitude of matrimony, spurn the liberty which is offered you? "You have been bound to a wife," sap the apostle; "seek not loosing. You have been loosed from a wife; seek not binding.

To His Wife Book 1

However, touching second marriage, we know plainly that the apostle has pronounced: "Thou t been loosed from a wife; seek not a wife. But if thou shalt marry, thou wilt not sin." Still, as in the former case, he has introduced the order of this discourse too from his personal suggestion, not from a divine precept.

On Exhortation to Chastity

Paul says that no one should be divorced from his wife except in a case of fornication. As for the unmarried, what advantage is there in giving in to the lusts of the flesh?

Commentary on Paul’s Epistles

"Art thou bound unto a wife? Seek not to be loosed. Art thou loosed from a wife? Seek not a wife."

These words carry no contradiction to what had been said before but rather the most entire agreement with them. For he says in that place also, "Except it be by consent:" as here he says, "Art thou bound unto a wife? Seek not separation." This is no contradiction. For its being against consent makes a dissolution: but if with consent both live continently, it is no dissolution.

Homily on 1 Corinthians 19

27–28

With the words "are you bound to a wife?" he showed that marriage, as a bond, brings with it troubles. By "divorce" he means not abstinence by mutual agreement, but divorce without sufficient cause; for if the spouses abstain by mutual agreement, then this is not divorce. Having said "do not seek a wife," lest they think he is commanding celibacy, he adds: "but if you do marry, you have not sinned." Notice, meanwhile, how imperceptibly he encourages virginity, calling marriage a bond, and virginity a release and freedom.

Commentary on 1 Corinthians

For even if you do not "sin" in re-marrying, still he says "pressure of the flesh ensues." Wherefore, so far as we can, let us love the opportunity of continence; as soon as it offers itself, let us resolve to accept it, that what we have not had strength (to follow) in matrimony we may follow in widowhood.

To His Wife Book 1

The virgin is spared earthly troubles and set free by her purity, as she awaits the blessed Bridegroom.

Commentary on 1 Corinthians 3.39.51-52

For this is acceptable to God, he does not wish these things to be said as by authority, and as the mind of the Lord, with reference to the giving of a virgin in marriage; for after he had said. So, immediately after he had said, "if a virgin marry, she hath not sinned "he added, "such shall have trouble in the flesh: but I spare you."

Discourse III. Thaleia

The man who marries does not sin because he is doing something which is permitted. But if he refuses to do it, he earns merit and a crown in heaven, for it takes great self-control to avoid doing something which is not expressly forbidden.

Commentary on Paul’s Epistles

Then, lest this should seem to be laying down a law, he subjoins, "but if thou marry, thou hast not sinned." He next alleges the existing state of things, "the present distress, the shortness of the time," and "the affliction." For marriage draws along with it many things, which indeed he hath glanced at, as well here as also in the discourse about continence: there, by saying, "the wife hath not power over herself;" and here, by the expression, "Thou art bound."

"But if and thou marry, thou hast not sinned." He is not speaking about her who hath made choice of virginity, for if it comes to that, she hath sinned. Since if the widows are condemned for having to do with second marriages after they have once chosen widowhood, much more the virgins.

"But such shall have trouble in the flesh." "And pleasure too," you will say: but observe how he curtails this by the shortness of the time, saying, "the time is shortened;" that is, "we are exhorted to depart now and go forth, but thou art running further in." And yet even although marriage had no troubles, even so we ought to press on towards things to come. But when it hath affliction too, what need to draw on one's self an additional burden. What occasion to take up such a load, when even after taking it you must use it as having it not? For "those even that have wives must be," he saith, "as though they had none."

Homily on 1 Corinthians 19

By "virgin" here he means not one who is consecrated to God (for if such a one marries, she undoubtedly sins, since by this, besides her Bridegroom Christ, she introduces an adulterer to herself), but a still-unmarried maiden. So if such a one marries, she does not sin, because marriage contains nothing impure in itself.

Commentary on 1 Corinthians

By "tribulations" he means the cares and sorrows connected with marriage. "And I," he continues, "feel sorry for you," as for children, and I wish that you were free and without sorrow. Marriage is a bond; and those who are under its yoke do not have authority over themselves, as was said above.

Commentary on 1 Corinthians

Let us expect, therefore, hour by hour, the kingdom of God in love and righteousness, since we know not the day of the appearing of God. For the Lord Himself, being asked by one when His kingdom would come, replied, "When two shall be one, that which is without as that which is within, and the male with the female, neither male nor female." Now, two are one when we speak the truth one to another, and there is unfeignedly one soul in two bodies. And "that which is without as" that which is within means this: He calls the soul "that which is within," and the body "that which is without." As, then, your body is visible to sight, so also let your soul be manifest by good works. And "the male, with the female, neither male nor female," this He says, that brother seeing sister may have no thought concerning her as female, and that she may have no thought concerning him as male. "If you do these things," says He, "the kingdom of my Father shall come." [1 Corinthians 7:29]

Second Epistle To The Corinthians (Pseudo-Clement)

"For the time is short," as says the apostle. This then remains that we do not make a ridiculous figure, as some are seen in the public spectacles outwardly anointed strikingly for imposing effect, but wretched within. Explaining this more clearly, he adds, "It remains that they that have wives be as though they had none, and they that buy as though they possessed not." And if he speaks thus of marriage, in reference to which God says, "Multiply," how do you not think that senseless display is by the Lord's authority to be banished? Wherefore also the Lord says, "Sell what thou hast, and give to the poor; and come, follow me."

The Instructor Book 2

They say, accordingly, that the blessed Peter, on seeing his wife led to death, rejoiced on account of her call and conveyance home, and called very encouragingly and comfortingly, addressing her by name, "Remember thou the Lord." Such was the marriage of the blessed and their perfect disposition towards those dearest to them. Thus also the apostle says, "that he who marries should be as though he married not," and deem his marriage free of inordinate affection, and inseparable from love to the Lord; to which the true husband exhorted his wife to cling on her departure out of this life to the Lord.

The Stromata Book 7

Now, if any limitation is set to marrying-such as the spiritual rule, which prescribes but one marriage under the Christian obedience, maintained by the authority of the Paraclete, -it will be His prerogative to fix the limit Who had once been diffuse in His permission; His to gather, Who once scattered; His to cut down the tree, Who planted it; His to reap the harvest, Who sowed the seed; His to declare, "It remaineth that they who have wives be as though they had none," Who once said, "Be fruitful, and multiply; "His the end to Whom belonged the beginning.

Against Marcion Book 1

Now, when Marcion wholly prohibits all carnal intercourse to the faithful (for we will say nothing about his catechumens), and when he prescribes repudiation of all engagements before marriage, whose teaching does he follow, that of Moses or of Christ? Even Christ, however, when He here commands "the wife not to depart from her husband, or if she depart, to remain unmarried or be reconciled to her husband," both permitted divorce, which indeed He never absolutely prohibited, and confirmed (the sanctity) of marriage, by first forbidding its dissolution; and, if separation had taken place, by wishing the nuptial bond to be resumed by reconciliation. But what reasons does (the apostle) allege for continence? Because "the time is short." I had almost thought it was because in Christ there was another god! And yet He from whom emanates this shortness of the time, will also send what suits the said brevity.

Against Marcion Book 5

Since, then, the Creator promised the gift of His Spirit in the latter days; and since Christ has in these last days appeared as the dispenser of spiritual gifts (as the apostle says, "When the fulness of the time was come, God sent forth His Son; " and again, "This I say, brethren, that the time is short" ), it evidently follows in connection with this prediction of the last days, that this gift of the Spirit belongs to Him who is the Christ of the predicters.

Against Marcion Book 5

Why so? Because he had laid down the premiss, saying, "The time is wound up." If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines.

On the Apparel of Women Book 2

If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines.

On the Apparel of Women Book 2

What, then, will the case be if God now keep us from the vices which of old were detestable before Him? "The time," says (the apostle), "is compressed. It remaineth that they who have wives act as if they had them not.

To His Wife Book 1

It remaineth that they who have wives act as if they had them not.

To His Wife Book 1

It follows that it is evil to have contact with her; for nothing is contrary to good except evil. And accordingly (he says), "It remains, that both they who have wives so be as if they have not," that it may be the more binding on them who have not to abstain from having them.

On Monogamy

why, after the apostles, could not the same Spirit, supervening for the purpose of conducting disciplehood into "all truth" through the gradations of the times (according to what the preacher says, "A time to everything" ), impose by this time a final bridle upon the flesh, no longer obliquely calling us away from marriage, but openly; since now more (than ever) "the time is become wound up," -about 160 years having elapsed since then? Would you not spontaneously ponder (thus) in your own mind: "This discipline is old, shown beforehand, even at that early date, in the Lord's flesh and will, (and) successively thereafter in both the counsels and the examples of His apostles? Of old we were destined to this sanctity.

On Monogamy

That he who has attained to trust, having put off the former man, ought to regard only celestial and spiritual things, and to give no heed to the world which he has already renounced. In Isaiah: "Seek ye the Lord; and when ye have found Him, call upon Him. But when He hath come near unto you, let the wicked forsake his ways, and the unrighteous man his thoughts: and let him be turned unto the Lord, and he shall obtain mercy, because He will plentifully pardon your sins." Of this same thing in Solomon: "I have seen all the works which are done under the sun; and, lo, all are vanity." Of this same thing in Exodus: "But thus shall ye eat it; your loins girt, and your shoes on your feet, and your staves in your hands: and ye shall eat it in haste, for it is the Lord's passover." Of this same thing in the Gospel according to Matthew: "Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewith shall we be clothed? for these things the nations seek after. But your Father knoweth that ye have need of all these things. Seek first the kingdom of God, and His righteousness; and all these things shall be added unto you." Likewise in the same place: "Think not for the morrow, for the morrow shall take thought for itself. Sufficient unto the day is its own evil." Likewise in the same place: "No one looking back, and putting his hands to the plough, is fit for the kingdom of God." Also in the same place: "Behold the fowls of the heaven: for they sow not, nor reap, nor gather into barns; and your heavenly Father feedeth them. Are not ye of more value than they? " Concerning this same thing, according to Luke: "Let your loins be girded, and your lamps burning; and ye like unto men that wait for their lord, when he cometh from the wedding; that, when he cometh and knocketh, they may open to him. Blessed are those servants, whom their lord, when he cometh, shall find watching." Of this same thing in Matthew: "The foxes have holes, and the birds of the heaven have nests; but the Son of man hath not where He may lay His head." Also in the same place: "Whoso forsaketh not all that he hath, cannot be my disciple." Of this same thing in the first to the Corinthians: "Ye are not your own, for ye are bought with a great price. Glorify and bear God in your body." Also in the same place: "The time is limited. It remaineth, therefore, that both they who have wives be as though they have them not, and they who lament as they that lament not, and they that rejoice as they that rejoice not, and they who buy as they that buy not, and they who possess as they who possess not, and they who use this world as they that use it not; for the fashion of this world passeth away."

Treatise XII Three Books of Testimonies Against the Jews

But yet if it shall please you who find chastity hard to bear, rather to turn to marriage; I consider it to be profitable for you to restrain yourselves in the gratification of the flesh, not making your marriage an occasion for abusing your own vessels to uncleanness. "Then he adds. But those who are goaded on by their lusts, although they do not commit fornication, yet who, even in the things which are permitted with a lawful wife, through the heat of unsubdued concupiscence are excessive in embraces, how shall they celebrate the feast? how shall they rejoice, who have not adorned their tabernacle, that is their flesh, with the boughs of the Agnos, nor have listened to that which has been said; that "they that have wives be as though they had none? "

Discourse III. Thaleia

Paul means by this that the end of the world is coming soon. Given this fact, believers should not worry about having children and instead should dedicate themselves to the service of God. For there will be many unprecedented pressures on them, and many will fall into the devil’s trap. No one among us who has a proper fear of the pressures which the Savior predicted will want to be caught like that.

Commentary on Paul’s Epistles

If married people are supposed to live as if they were single, how is it possible not to prefer virginity?

Pauline Commentary from the Greek Church

Those who practice physical sterility should observe fruitfulness in souls, and those who cannot have earthly children should try to beget spiritual ones. All our deeds are children. If we perform good works every day, we shall not lack spiritual offspring.

Sermon 51.3

For this reason the Apostle Paul says: "The time is short: it remains that those who have wives be as though not having them, those who weep as though not weeping, and those who rejoice as though not rejoicing, and those who buy as though not possessing, and those who use this world as though not using it; for the form of this world is passing away." For he has a wife, but as though not having one, who knows how to pay the debts of the flesh in such a way that he is not compelled through her to cling to the world with his whole mind. For when the same excellent preacher says again: "He who has a wife thinks about the things of this world, how he may please his wife," that man has a wife as though not having one who strives to please his spouse in such a way that he nevertheless does not displease his Creator. He also weeps, but as though not weeping, who is so afflicted by temporal losses that he nevertheless always consoles his soul with thoughts of eternal gains. But he rejoices, yet as though not rejoicing, who is so gladdened by temporal goods that he nevertheless always considers the everlasting torments; and in that by which he lifts up his mind with joy, he immediately presses it down with the weight of prudent fear. Moreover, he buys, but as though not possessing, who both prepares earthly things for use, and yet with careful thought foresees that he will soon leave these behind. He also uses the world, but as though not using it, who both outwardly applies all necessary things to the service of his life, and yet does not allow these same things to dominate his mind, so that they serve as subjects externally, and never break the intention of a soul striving toward higher things. Whoever therefore are such, for them indeed all earthly things are present not for desire but for use, because they make use of necessary things indeed, but desire to have nothing with sin. From these very possessions they daily acquire rewards, and they rejoice more in good work than in good possession.

Forty Gospel Homilies, Homily 36

29–31

If even those who have wives ought to be as though they have none, then what benefit is there in binding oneself in marriage and placing a burden upon oneself? What then does "as though not having" mean? It means: not clinging to marriage and a wife and not exhausting all one's cares upon them. In the same way, no one ought to be overly preoccupied with anything else either: neither with sorrowful circumstances, which he hinted at with the word "weeping," nor with joyful ones, which he indicated with the word "rejoicing," nor with transactions, which he expressed with the word "buying." And why, he says, enumerate this and that? Simply, those who make use of this world must not misuse it, that is, cling to it with all their zeal and attachment; for excessive use that goes beyond the bounds of what is proper is misuse.

Commentary on 1 Corinthians

Lest someone add to his words "will have troubles in the flesh" the thought "but also pleasure at the same time," he cuts off all hope of pleasure by pointing to the shortness of the time. For everything is hastening toward destruction, and the Kingdom of Christ has drawn near, and finally we must appear before Christ. Therefore, even if there is any pleasure in married life, it is unstable and short-lived.

Commentary on 1 Corinthians

And refrain from much business, and you will never sin: for they who are occupied with much business commit also many sins, being distracted about their affairs, and not at all serving their Lord.

Hermas, Similitude 4

"Now it has ever been the wont of glory to exalt, not to humble. "Why, shall we not use what is our own? "Who prohibits your using it? Yet (it must be) in accordance with the apostle, who warns us "to use this world as if we abuse it not; for the fashion of this world is passing away." And "they who buy are so to act as if they possessed not." Why so? Because he had laid down the premiss, saying, "The time is wound up." If, then he shows plainly that even wives themselves are so to be had as if they be not had, on account of the straits of the times, what would be his sentiments about these vain appliances of theirs? Why, are there not many, withal, who so do, and seal themselves up to eunuchhood for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honourable, and (as we know) permitted? Are there not some who prohibit to themselves (the use of) the very "creature of God," abstaining from wine and animal food, the enjoyments of which border upon no peril or solicitude; but they sacrifice to God the humility of their soul even in the chastened use of food? Sufficiently, therefore, have you, too, used your riches and your delicacies; sufficiently have you cut down the fruits of your dowries, before (receiving) the knowledge of saving disciplines. We are they "upon whom the ends of the ages have met, having ended their course." We have been predestined by God, before the world was, (to arise) in the extreme end of the times. And so we are trained by God for the purpose of chastising, and (so to say) emasculating, the world. We are the circumcision -spiritual and carnal-of all things; for both in the spirit and in the flesh we circumcise worldly principles.

On the Apparel of Women Book 2

You say that you are wealthy and rich; but it becomes not a virgin to boast of her riches, since Holy Scripture says, "What hath pride profited us? or what benefit hath the vaunting of riches conferred upon us? And all these things have passed away like a shadow." And the apostle again warns us, and says, "And they that buy, as though they bought not; and they that possess, as though they possessed not; and they that use this world, as though they used it not. For the fashion of this world passeth away." Peter also, to whom the Lord commends His sheep to be fed and guarded, on whom He placed and founded the Church, says indeed that he has no silver and gold, but says that he is rich in the grace of Christ-that he is wealthy in his faith and virtue-wherewith he performed many great works with miracle, wherewith he abounded in spiritual blessings to the grace of glory. These riches, this wealth, she cannot possess, who had rather be rich to this world than to Christ.

Treatise II On the Dress of Virgins

Those who know that the end of the world is near realize that they will soon be consoled, and they comfort each other with this hope.

Commentary on Paul’s Epistles

For Thine is the power and the glory for ever. Let grace come, and let this world pass away. [1 Corinthians 7:31] Hosanna to the God (Son) of David! If any one is holy, let him come; if any one is not so, let him repent. Maran atha. Amen.

The Didache, Chapter 10

As to their malignantly asserting that if heaven is indeed the throne of God, and earth His footstool, and if it is declared that the heaven and earth shall pass away, then when these pass away the God who sitteth above must also pass away, and therefore He cannot be the God who is over all; in the first place, they are ignorant what the expression means, that heaven is [His] throne and earth [His] footstool. For they do not know what God is, but they imagine that He sits after the fashion of a man, and is contained within bounds, but does not contain. And they are also unacquainted with [the meaning of] the passing away of the heaven and earth; but Paul was not ignorant of it when he declared, "For the figure of this world passeth away." In the next place, David explains their question, for he says that when the fashion of this world passes away, not only shall God remain, but His servants also, expressing himself thus in the 101st Psalm: "In the beginning, Thou, O Lord, hast founded the earth, and the heavens are the works of Thy hands. They shall perish, but Thou shalt endure, and all shall wax old as a garment; and as a vesture Thou shalt change them, and they shall be changed: but Thou art the same, and Thy years shall not fail. The children of Thy servants shall continue, and their seed shall be established for ever;" pointing out plainly what things they are that pass away, and who it is that doth endure for ever—God, together with His servants. And in like manner Isaiah says: "Lift up your eyes to the heavens, and look upon the earth beneath; for the heaven has been set together as smoke, and the earth shall wax old like a garment, and they who dwell therein shall die in like manner. But my salvation shall be for ever, and my righteousness shall not pass away."

Against Heresies Book 4

For since there are real men, so must there also be a real establishment, that they vanish not away among non-existent things, but progress among those which have an actual existence. For neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but "the fashion of the world passeth away;" that is, those things among which transgression has occurred, since man has grown old in them. And therefore this [present] fashion has been formed temporary, God foreknowing all things. But when this [present] fashion [of things] passes away, and man has been renewed, and flourishes in an incorruptible state, so as to preclude the possibility of becoming old, [then] there shall be the new heaven and the new earth, in which the new man shall remain [continually], always holding fresh converse with God.

Against Heresies Book 5

He cannot hope for the kingdom of the heavens, whose finger or wand abuses the heaven.

On Idolatry

Let, then, the flesh begin to give you pleasure, since the Creator thereof is so great. But, you say, even the world is the work of God, and yet "the fashion of this world passeth away," as the apostle himself testifies; nor must it be predetermined that the world will be restored, simply because it is the work of God.

On the Resurrection of the Flesh

"Why, shall we not use what is our own? "Who prohibits your using it? Yet (it must be) in accordance with the apostle, who warns us "to use this world as if we abuse it not; for the fashion of this world is passing away.

On the Apparel of Women Book 2

We answer, because it is usual for the Scriptures to call the change of the world from its present condition to a better and more glorious one, destruction; as its earlier form is lost in the change of all things to a state of greater splendour; for there is no contradiction nor absurdity in the Holy Scriptures. For not "the world "but the "fashion of this world "passeth away,

Note that Paul says that the form of this world is passing away, not the substance of it. Therefore if the form of the world is going to perish, there is no doubt that everything in the world will vanish. It will all pass away. Every day the world gets older.

Commentary on Paul’s Epistles

That is, it passes away and is destroyed. Why then become attached to that which is destroyed? By the term "figure" he showed that the things of the present world only flash before the eyes, are exceedingly fleeting, and have nothing solid or substantial in them.

Commentary on 1 Corinthians

And of all those things that can be tested by experience I could tell the same story: that there was a time when I thought the Catholic doctrine was meaningless, but that even that was not the very earliest time, which was a time of greater simplicity, when I had a sort of glimpse of the meaning though I had never even heard of the doctrine. The world deceived me and the Church would at any time have undeceived me. The thing that a man may really shed at last like a superstition is the fashion of this world that passes away.

The Catholic Church and Conversion, Ch. 5: The Exception Proves the Rule (1926)

32–35

The same holds good also in the case of poverty. For it compels the soul to desist from necessary things, I mean contemplation and from pure sinlessness, forcing him, who has not wholly dedicated himself to God in love, to occupy himself about provisions; as, again, health and abundance of necessaries keep the soul free and unimpeded, and capable of making a good use of what is at hand. "For," says the apostle, "such shall have trouble in the flesh. But I spare you. For I would have you without anxiety, in order to decorum and assiduity for the Lord, without distraction."

The Stromata Book 4

But you will please them in proportion as you take no care to please others. Be ye without carefulness, blessed (sisters): no wife is "ugly" to her own husband.

On the Apparel of Women Book 2

If we look deeply into his meanings, and interpret them, second marriage will have to be termed no other than a species of fornication. For, since he says that married persons make this their solicitude, "how to please one another" (not, of course, morally, for a good solicitude he would not impugn); and (since), he wishes them to be understood to be solicitous about dress, and ornament, and every kind of personal attraction, with a view to increasing their power of allurement; (since), moreover, to please by personal beauty and dress is the genius of carnal concupiscence, which again is the cause of fornication: pray, does second marriage seem to you to border upon fornication, since in it are detected those ingredients which are appropriate to fornication? The Lord Himself said, "Whoever has seen a woman with a view to concupiscence has already violated her in his heart.

On Exhortation to Chastity

He renders reasons, likewise, for so advising: that the unmarried think about God, but the married about how, in (their) marriage, each may please his (partner). And I may contend, that what is permitted is not absolutely good.

On Monogamy

Of the benefit of virginity and of continency. In Genesis: "Multiplying I will multiply thy sorrows and thy groanings, and in sorrow shalt thou bring forth children; and thy turning shall be to thy husband, and he shall rule over thee." Of this same thing in the Gospel according to Matthew: "All men do not receive the word, but they to whom it is given: for there are some eunuchs who were born so from their mother's womb, and there are eunuchs who have been constrained by men, and there are eunuchs who have made themselves eunuchs for the kingdom of heaven's sake. He who can receive it, let him receive it." Also according to Luke: "The children of this world beget, and are begotten. But they who have been considered worthy of that world, and the resurrection from the dead, do not marry, nor are married: for neither shall they begin to die: for they are equal to the angels of God, since they are the children of the resurrection. But, that the dead rise again, Moses intimates when he says in the bush, The Lord, the God of Abraham, and the God of Isaac, and the God of Jacob. He is not the God of the dead, but of the living: for all live unto Him." Also in the first Epistle of Paul to the Corinthians: "It is good for a man not to touch a woman. But, on account of fornication, let every man have his own wife, and every woman have her own husband. Let the husband render what is due to the wife, and similarly the wife to the husband. The wife hath not power over her own body, but the husband. And in like manner, the husband hath not power over his own body, but the wife. Defraud not one the other, except by agreement for a time, that ye may have leisure for prayer; and again return to the same point, lest Satan tempt you on account of your incontinency. This I say by way of allowance, not by way of command. But I wish that all men should be even as I am. But every one has his proper gift from God; one in one way, but another in another way." Also in the same place: "An unmarried man thinks of those things which are the Lord's, in what way he may please God; but he who has contracted marriage thinks of those things that are of this world, in what way he may please his wife. Thus also, both the woman and the unmarried virgin thinketh of those things which are the Lord's, that she may be holy both in body and in spirit; but she that hath married thinks of those things which are of this world, in what way she may please her husband." Also in Exodus, when the Lord had commanded Moses that he should sanctify the people for the third day, he sanctified them, and added: "Be ye ready, for three days ye shall not approach to women." Also in the first book of Kings: "And the priest answered to David, and said, There are no profane loaves in my hand, except one sacred loaf. If the young men have been kept back from women, they shall eat." Also in the Apocalypse: "These are they who have not defiled themselves with women, for they have continued virgins; these are they who follow the Lamb whithersoever He shall go."

Treatise XII Three Books of Testimonies Against the Jews

"And again, going on and challenging them to the same things, he confirmed his statement, powerfully supporting the state of virginity, and adding expressly the following words to those which he had spoken before, he exclaimed,

Here Paul explains why virginity is preferable to marriage. It has nothing to do with the rightness or wrongness of sex. Rather it is a question of anxieties which prevent the mind from concentrating on the worship of God.

Pauline Commentary from the Greek Church

To be concerned about the things of the Lord is not anxiety but salvation. Paul has just told them that he wants them to be free of anxiety.

Pauline Commentary from the Greek Church

32–33

How is it, Paul, that while desiring us to be free from care and for this reason commending celibacy to us, you again say: "the unmarried man cares for the things of the Lord"? For behold, here too there are cares. But not such cares, he says, as are joined with marriage: cares for the things of the Lord are salvific and sweet, whereas cares for the things of the world are harmful and burdensome. Indeed, is it not a burden and a grief to strive to please a wife, and especially one who loves adornment and demands gold and pearls and other vain things? This is what disposes wretched husbands to injustice and soul-harming management of affairs.

Commentary on 1 Corinthians

And in what way could we be without cares? If we were to remain unmarried. Therefore he adds the following.

Commentary on 1 Corinthians

Paul allows marriage and considers it worthy of blessing, but he contrasts it with his own preoccupation with the concerns of God and hints that the two things are incompatible.

The Long Rules 5

Looking after a wife and family is a worldly thing. Sometimes, just to keep them happy, it even leads to doing things which ought to be punished.

Commentary on Paul’s Epistles

That is, they differ among themselves, and do not have one and the same concern, but are divided in their cares: one is concerned with such matters, and the other with others. Since their concerns are different, one must choose those among them which are better and easier.

Commentary on 1 Corinthians

For even by this very fact, that he has not named "virgins" (as he does in another place where he is teaching touching marrying), he sufficiently predicates that his remark is made touching every woman, and touching the whole sex; and that there is no distinction made between a "virgin" and any other, while he does not name her at all.

On Prayer

Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven.

Of Patience

As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say, ) "You are bound to please your husbands only." But you will please them in proportion as you take no care to please others.

On the Apparel of Women Book 2

But we withal retort the self-same line of argument. For he who knew elsewhere how to make mention of each sex-of virgin I mean, and woman, that is, not-virgin-for distinction's sake; in these (passages), in which he does not name a virgin, points out (by not making the distinction) community of condition. Otherwise he could here also have marked the difference between virgin and woman, just as elsewhere he says, "Divided is the woman and the virgin." Therefore those whom, by passing them over in silence, he has not divided, he has included in the other species.

On the Veiling of Virgins

For then am I plainly consecrated altogether to the Lord, when I not only strive to keep the flesh untouched by intercourse, but also unspotted by other kinds of unseemliness. For "the unmarried woman "it is said,

Discourse V. Thallousa

Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." [Ecclesiastes 5:5] Let such a virgin, therefore, be holy in body and soul, as the temple of God, [1 Corinthians 7:34] as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation.

(Book 4), Section 2, XIV

It is the human spirit which either sanctifies or corrupts the body. If anyone tries to have a pure body but a corrupt soul, he will soon have to choose between them. Either the soul must be honored, or the body will be drawn toward corruption.

Commentary on Paul’s Epistles

"The unmarried woman and the virgin think of the things of the Lord, that they may be holy in body and spirit." She has then her wall against the tempests of this world, and so fortified by the defence of divine protection she is disturbed by none of the blasts of this world.

Epistle 63, 38

This should not be interpreted to mean that a married woman is not meant to be holy in body as well as in soul.

The Excellence of Widowhood 6

It is not enough to be holy in body; one must also be holy in spirit, for in this—that is, in purity of soul—true virginity consists. In practice, many who are pure and blameless in body are defiled in soul. Beyond this, note also that she who is concerned with worldly things is no virgin. Therefore, when you see a woman who presents herself as a virgin yet is occupied with worldly matters, know that she differs in no way from a married woman. Paul established definite marks for both by which they may be recognized—not marriage and continence, but on the one hand, great and anxious activity, and on the other, quiet attention to one's own affairs. Consequently, she is no virgin who burdens herself with a multitude of vain occupations. And the married woman continues to care about how to please her husband, and therefore devotes special attention to her appearance, or, so that she may be regarded as a good housewife, shows herself to be thrifty and frugal.

Commentary on 1 Corinthians

When anger comes upon you, or harshness, know that he is in you; and you will know this to be the case also, when you are attacked by a longing after many transactions, and the richest delicacies, and drunken revels, and divers luxuries, and things improper, and by a hankering after women, and by overreaching, and pride, and blustering, and by whatever is like to these.

Hermas, Commandment 6

But if we listen to the apostle, forgetting what is behind, let us both strain after what is before, and be followers after the better rewards. Thus, albeit he does not "east a snare upon us," he points out what tends to utility when he says, "The unmarried woman thinks on the things of the Lord, that both in body and spirit she may be holy; but the married is solicitous how to please her husband.

To His Wife Book 1

On the other hand, this worldly concupiscence (to which I referred) has, as its causes, glory, cupidity, ambition, want of sufficiency; through which causes it trumps up the "necessity" for marrying,-promising itself, forsooth, heavenly things in return-to lord it, (namely,) in another's family; to roost on another's wealth; to extort splendour from another's store to lavish expenditure which you do not feel! Far be all this from believers, who have no care about maintenance, unless it be that we distrust the promises of God, and (His) care and providence, who clothes with such grace the lilies of the field; who, without any labour on their part, feeds the fowls of the heaven; who prohibits care to be taken about to-morrow's food and clothing, promising that He knows what is needful for each of His servants-not indeed ponderous necklaces, not burdensome garments, not Gallic mules nor German bearers, which all add lustre to the glory of nuptials; but "sufficiency," which is suitable to moderation and modesty, Presume, I pray you, that you have need of nothing if you "attend upon the Lord; " nay, that you have all things, if you have the Lord, whose are all things.

To His Wife Book 1

As not to perceive in this statement the higher praise which Paul accords to chastity? "And this "he says,

What Paul has just said may seem harsh to some people, which is why he adds this here.

Commentary on Paul’s Epistles

"And this I say for your own profit, not that I may cast a snare upon you, but for that which is seemly, and that ye may attend upon the Lord without distraction." Let the virgins hear that not by that one point is virginity defined; for she that is careful about the things of the world cannot be a virgin, nor seemly. Thus, when he said, "There is difference between a wife and a virgin," he added this as the difference, that wherein they are distinguished from each other. And laying down the definition of a virgin and her that is not a virgin, he names, not marriage nor continence but leisure from engagements and multiplicity of engagements. For the evil is not in the cohabitation, but in the impediment to the strictness of life.

Homily on 1 Corinthians 19

I spoke, he says, about virginity, knowing that this state is beneficial for you, since it is free from sorrow and cares, and provides more advantages to the soul; I did not speak about this in order to compel you against your will to remain in virginity (for by "bonds" he meant compulsion).

Commentary on 1 Corinthians

For this reason, he says, so that you may live becomingly and in purity; for what can be more becoming and purer than virginity? And also so that you, being free from the unpleasantries of marriage, may serve the Lord without distraction and stand before Him always, casting all your cares upon Him (1 Peter 5:7).

Commentary on 1 Corinthians

Wherefore he rejects those of the more incontinent, who, under the influence of vain-glory, would advance to this state, advising them to marry, lest in their time of manly strength, the flesh stirring up the desires and passions, they should be goaded on to defile the soul. For let us consider what he lays down:

Discourse III. Thaleia

Paul always wants the best out of Christians. If someone really wants to get married, then it is better to marry publicly according to the permission given than to behave badly and be ashamed in private.

Commentary on Paul’s Epistles

"But if any man think that he behaveth himself unseemly toward his virgin."

Here he seems to be talking about marriage; but all that he says relates to virginity; for he allows even a second marriage, saying, "only in the Lord." Now what means, "in the Lord?" With chastity, with honor: for this is needed everywhere, and must be pursued for else we cannot see God.

Homily on 1 Corinthians 19

If anyone, he says, being truly weak in soul, considers it dishonorable to leave his daughter a virgin, especially if she has passed the mature age, then let it be so, he says. How so? "Let him do as he wishes," that is, if he wants to give her in marriage, let him give her, for he will not sin. However, it is better to keep the virgin, as he says further.

Commentary on 1 Corinthians

But for him who of his own free will and purpose decides to preserve his flesh in virgin purity, "having no necessity"

Discourse III. Thaleia

It is clear from this that someone who has been overcome by apparent impropriety, even if married, is not yet firmly established in the work of the Lord.

Pauline Commentary from the Greek Church

37–38

Notice how he first marvels at the one who keeps his virgin: he calls him firm and steadfast and one who acts with deliberation; for he says, "standing firm in his heart." So then, the one who gives his virgin in marriage is not firm. By the words "having no necessity" he shows that the father has the authority to give his daughter a husband, and no one can compel him not to give her in marriage. So it is to his honor if he keeps his daughter unmarried; therefore the apostle also praises him, for "he does well," he says. But the one who gives his daughter in marriage also "does well"; for giving in marriage is not a sin, and everything that is not a sin is good. But it is far better not to give in marriage, for this is perfection in what is good.

Commentary on 1 Corinthians

"Why, then, sir," I said, "do all these trees bear fruit, and some of them fairer than the rest?" "Listen," he said: "all who once suffered for the name of the Lord are honourable before God; and of all these the sins were remitted, because they suffered for the name of the Son of God."

Hermas, Similitude 9

Right mystically and sacredly the apostle, teaching us the choice which is truly gracious, not in the way of rejection of other things as bad, but so as to do things better than what is good, has spoken, saying, "So he that giveth his virgin in marriage doeth well; and he that giveth her not doeth better; as far as respects seemliness and undistracted attendance on the Lord."

The Stromata Book 4

Thus he pronounces that the "preserver of a virgin" doeth" better" than her "giver in marriage." Thus, too, he discriminatingly judges her to be more blessed, who, after losing her husband subsequently to her entrance into the faith, lovingly embraces the opportunity of widowhood.

On Modesty

In marriage doeth well; but he that giveth her not in marriage doeth bet ter."

The one who refrains from marriage does better because he earns merit for her with God and delivers her from the cares of this world.

Commentary on Paul’s Epistles

The one is bound by the chains of marriage, the other is free from chains; the one is under the Law, the other under Grace. Marriage is good, for thereby the means of continuing the human race has been devised, but virginity is better, for thereby the heritage of the heavenly kingdom is regained, and the mode of attaining to heavenly rewards discovered.

Letters 41-50, Letter 42, 3

And I said, "If a wife or husband die, and the widower or widow marry, does he or she commit sin?" "There is no sin in marrying again," said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin."

Hermas, Commandment 4

You have the law from the patriarchs indeed; you have the apostle enjoining people to marry in the Lord. You have a crowning also on the making of a freeman; but you have been already ransomed by Christ, and that at a great price.

De Corona

You degrade your god, O Marcion, when you make him circumscribed at all by the Creator's time. Assuredly also, when (the apostle) rules that marriage should be "only in the Lord," that no Christian should intermarry with a heathen, he maintains a law of the Creator, who everywhere prohibits marriage with strangers.

Against Marcion Book 5

Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven.

Of Patience

Let us now turn our attention to the next best advice, in regard of human infirmity; admonished hereto by the examples of certain, who, when an opportunity for the practice of Continence has been offered them, by divorce, or by the decease of the husband, have not only thrown away the opportunity of attaining so great a good, but not even in their remarriage have chosen to be mindful of the rule that "above all they marry in the Lord.

To His Wife Book 2

But in as far as marrying "in the Lord" is permissible, as being within our power, so far more culpable is it not to observe that which you can observe. Add to this the fact that the apostle, with regard to widows and the unmarried, advises them to remain permanently in that state, when he says, "But I desire all to persevere in (imitation of) my example: " but touching marrying "in the Lord," he no longer advises, but plainly bids. Therefore in this case especially, if we do not obey, we run a risk, because one may with more impunity neglect an "advice" than an "order; "in that the former springs from counsel, and is proposed to the will (for acceptance or rejection): the other descends from authority, and is bound to necessity. In the former case, to disregard appears liberty, in the latter, contumacy.

To His Wife Book 2

But it is Gentiles who "are called," I take it, not believers. But if he had been pronouncing absolutely, (in the words under discussion,) touching the marriage of believers merely, (then) had he (virtually) given to saints a permission to marry promiscuously. If, however, he had given such a permission, he would never have subjoined a declaration so diverse from and contrary to his own permission, saying: "The woman, when her husband is dead, is free: let her marry whom. she wishes, only in the Lord." Here, at all events, there is no need for reconsidering; for what there might have been reconsideration about, the Spirit has oracularly declared.

To His Wife Book 2

Again, the woman, if intending to marry, has to marry "in the Lord; " that is, not to an heathen, but to a brother, inasmuch as even the ancient law forbids marriage with members of another tribe.

On Monogamy

You ought to take more pains to please him for whose sake you have not preferred to please God! Such (conduct) the Psychics will have it the apostle approved, or else totally failed to think about, when he wrote: "The woman is bound for such length of time as her husband liveth; but if he shall have died, she is free; whom she will let her marry, only in the Lord." For it is out of this passage that they draw their defence of the licence of second marriage; nay, even of (marriages) to any amount, if of second (marriage): for that which has ceased to be once for all, is open to any and every number.

On Monogamy

That marriage is not to be contracted with Gentiles. In Tobias: "Take a wife from the seed of thy parents, and take not a strange woman who is not of the tribe of thy parents." Also in Genesis, Abraham sends his servant to take from his seed Rebecca, for his son Isaac. Also in Esdras, it was not sufficient for God when the Jews were laid waste, unless they forsook their foreign wives, with the children also whom they had begotten of them. Also in the first Epistle of Paul to the Corinthians: "The woman is bound so long as her husband liveth; but if he die, she is freed to marry whom she will, only in the Lord. But she will be happier if she abide thus." And again: "Know ye not that your bodies are the members of Christ? Shall I take the members of Christ, and make them the members of an harlot? Far be it from me. Or know ye not that he who is joined together with an harlot is one body? for two shall be in one flesh. But he who is joined to the Lord is one spirit." Also in the second to the Corinthians: "Be not joined together with unbelievers. For what participation is there between righteousness and unrighteousness? or what communication hath light with darkness? " Also concerning Solomon in the third book of Kings: "And foreign wives turned away his heart after their gods."

Treatise XII Three Books of Testimonies Against the Jews

Paul writes this in order to make it clear that a woman who has been rejected by her husband is not free to marry again. If he should die, then she may remarry, but only in the Lord, which means without any suspicion of wrongdoing and within the bounds of the church.

Commentary on Paul’s Epistles

The death referred to here is clearly the death of the body, not of the soul. Forgiveness and attempts at reconciliation of the offending person are offered as better solutions than divorce.

Adulterous Marriages

39–40

Here he teaches about second marriage, and although he permits it, nevertheless he considers more blessed the one who does not enter into a second marriage; for as virginity is higher than the first marriage, so the first marriage is higher than the second. "The wife is bound by the law," that is, she is restrained by the precaution of the law from adultery, from being an adulteress through union with another while the husband is alive, but if the husband dies, she becomes free from the bonds and law of the first marriage and receives permission. "Only in the Lord," that is, only with chastity, with honor may she enter into a second marriage, for bearing and raising children, and not from the impulse of lust. "According to my counsel" he adds, so that you would not regard this as a commandment, but only as counsel, Divine counsel. "I think," he says, "that I also have the Spirit of God." In these words there is more humility; for he did not say: I have, but: "I think" that "I have," that is, I suppose, I surmise.

Commentary on 1 Corinthians

Now when we pass from loyalty to the nation to loyalty to the family, there can be no doubt about the first and plainest difference. The difference is that the family is a thing far more free. The vow is a voluntary loyalty; and the marriage vow is marked among ordinary oaths of allegiance by the fact that the allegiance is also a choice. The man is not only a citizen of the city, but also the founder and builder of the city. He is not only a soldier serving the colours, but he has himself artistically selected and combined the colours, like the colours of an individual dress. If it be admissible to ask him to be true to the commonwealth that has made him, it is at least not more illiberal to ask him to be true to the commonwealth he has himself made. If civic fidelity be, as it is, a necessity, it is also in a special sense a constraint. The old joke against patriotism, the Gilbertian irony, congratulated the Englishman on his fine and fastidious taste in being born in England. It made a plausible point in saying “For he might have been a Russian”; though indeed we have lived to see some persons who seemed to think they could be Russians when the fancy took them. If commonsense considers even such involuntary loyalty natural, we can hardly wonder if it thinks voluntary loyalty still more natural. And the small state founded on the sexes is at once the most voluntary and the most natural of all self-governing states. It is not true of Mr. Brown that he might have been a Russian; but it may be true of Mrs. Brown that she might have been a Robinson.

Now it is not at all hard to see why this small community, so specially free touching its cause, should yet be specially bound touching its effects. It is not hard to see why the vow made most freely is the vow kept most firmly. There are attached to it, by the nature of things, consequences so tremendous that no contract can offer any comparison. There is no contract, unless it be that said to be signed in blood, that can call spirits from the vasty deep; or bring cherubs (or goblins) to inhabit a small modern villa. There is no stroke of the pen which creates real bodies and souls, or makes the characters in a novel come to life. The institution that puzzles intellectuals so much can be explained by the mere material fact (perceptible even to intellectuals) that children are, generally speaking, younger than their parents. “Till death do us part” is not an irrational formula, for those will almost certainly die before they see more than half of the amazing (or alarming) thing they have done.

The Superstition of Divorce, Ch. 2

"If a wife or husband die, and the widower or widow marry, does he or she commit sin?" "There is no sin in marrying again," said he; "but if they remain unmarried, they gain greater honour and glory with the Lord; but if they marry, they do not sin."

Hermas, Commandment 4

Paul adds that he has the Spirit of God in order to show that his advice is reliable.

Commentary on Paul’s Epistles

Happy is the woman who has a husband. Happier still is the widow who can remain chaste with little effort on her part. But happiest of all is the virgin, who can attain to the highest prize without struggling.

Commentary on the First Epistle to the Corinthians 7

What Paul means is that she is blessed if she marries and has a husband to protect her, but she is more blessed if, for the sake of piety, she refuses marriage and devotes herself entirely to God.

Pauline Commentary from the Greek Church

Note that Paul does not say that a woman who contracts a second marriage will be unhappy. Rather he says that she will be happier if she remains single. It is all a matter of degree.

Commentary on the First Epistle to the Corinthians 212