MARRIAGE AND VIRGINITY A LOOK AT MARRIAGE AND VIRGINITY IN THE APOSTOLIC ERA: A question directed by the Corinthians to the apostle Paul was whether it would be befitting of the believer to refrain from marriage in the situations prevailing in Corinth at that time. According to the Jews, marriage was an essential and important issue; And whoever refrain of it is committing a crime. Many philosophers, on the other hand, looked at marriage as a source of a multitude of problems, yet it is an unavoidable evil. According to the laws of ‘Lycurgus’, the unmarried people were banned from attending the public sport events; According to the laws of ‘Sportans’, they were punished; And according to ‘Plato’, they were not worthy of any honors. Yet many Greek philosophers defended celibacy. Some wrong views of the body led to two extremes: The first, considering the body as an element of darkness, and all-lusts, delivered it to sexual immorality. While the second, defiling the physical relationship in marriage, called the married people to refrain from intimate relationship. The scholar Origen, and before him his mentor St. Clement of Alexandria, defended the legitimacy of marriage against the ‘Encratites’, of whom the majority were “Mercionites’ and ‘Montanists’, to whom St. Paul referred as “followers of the doctrines of demons” (1 Timothy 4: 3); because they called for the cancellation of marriage, and for the adoption of a life of monasticism (based on viewing some food as being unclean) 1. In some writings by the scholar Origen against the ‘Mercionites’, he said that nothing created by God is unclean; but would become as such, only through the evil thoughts and intentions of men. And concerning their call to cancel marriage, ordained by the divine care2, Origen defended the Christian marriage, describing it as a model of the union between the church and Christ. We can summarize what came in this chapter about marriage and virginity in the following points: a- The apostle Paul, who lived dedicated to ministry, a virgin without burning with passion, proclaims the exaltation of the virgin life (1, 8), practiced by the unmarried and the virgin. Yet virginity is not a goal in itself, but a dedication of energies and potentials to ministry or preaching. Wishing that all would follow his lead, it is not that marriage is a sin, but for God’s sake by those who are given this gift. He says: “But I want you to be without care. He who is unmarried cares for the things that belong to the Lord – how he may please the Lord. But he who is married cares about the things of the world – how he may please his wife” (33). b- No one within marriage, should abstain from physical relationships as something unclean; Yet abstention could be for a certain time to give oneself to fasting and prayer, with the consent of the both parties. 1 Comm., In Rom., 9: 2. 2 De principiis 11: 7. 196 c- If a husband or a wife receives Christian faith, and his or her partner is willing to live with him or her, they should not be divorced, as the unbelieving party is sanctified by the other; otherwise their children would be unclean. Yet this should not mean allowing the Christian to marry a non-believer; but it only concerns those who were already married before one of them received the Christian faith. d- It is not befitting of the one married to regret his marriage; And the unmarried can stay that way; but if he gets married he is committing no sin. “Those who cannot exercise self-control, let them marry. For it is better to marry than to burn with passion” (9). “Each believer has his own gift from God, one in this manner and another in that” (7). According to Theodoret, Bishop of Cyrus, To the Corinthians who asked the apostle Paul, whether the married Christians, once they are baptized, would continue enjoying the physical intimacy between them, he responded by commending chastity and condemning sexual immorality; yet allowing intimate marriage relationship1. 1- Marriage is better than burning with passion 1 - 9 2- Allowing a husband or wife to remain living with a non-believing spouse 10 - 16 3- Each one should remain in the same calling in which he was called 17 - 24 4- Virginity is a better choice 25 - 35 5- Man’s position toward his virgin 36 - 38 6- Widows are allowed to do whatever they choose 39 – 40 1- MARRIAGE IS BETTER THAN BURNING WITH PASSION: “Now concerning the things of which you wrote to me: It is good for a man not to touch a woman” (1) Beside the divisions under the names of certain leaders, the church in Corinth suffered controversies because of concepts of sex, physical relationships, and marriage. On one aspect Corinth before Christianity, used to boast of having the temple of ‘Aphrodite’ with the corruption practiced by the dedicated priestesses to the account of the temple; which was considered by some at that time, as a sign of civilization and progress; and that chastity and purity were some kind of backwardness not befitting of such a great city as Corinth. And on another aspect, because some others considered marriage as some kind of free adultery and of uncleanness and satisfaction of carnal covetousness, allowed by society, That led certain false teachers to call for refraining from marriage altogether, their call came as a show of vain holiness and piety. Because many controversial views appeared beside those extremes, some Corinthians wrote to the apostle Paul, in his capacity as the founder and the one responsible of the church there, demanding straightforward answers to their questions. Having been unhappy with such teachings by those false teachers, the Corinthians wrote to the apostle of nothing else2. (Ambrosiaster) 1 PG 82: 271. 2 CSEL 81: 70. 197 Some say that the apostle directs this response to the priests; but, from what comes after that, I believe he does not; or he would not have presented it in a public note; If it concerns the priests he would say instead: “It is good for a priest not to touch a woman’1. (St. John Chrysostom) He started his answer to their questions by setting a general principle: “It is good for a man not to touch a woman”. Here, he presents his own appreciation of the life of virginity, which he considers a better way of life; although not a commitment to all. Where the evils of some make it necessary to have committing laws, Virginity occupies its place equal to angels2. (St. Cyprian) All human words are unable to add a greater honor to such an exalted grace as virginity. Virginity has never been separated from the Grantor of the attributes of Divinity… All dictionaries of language, and styles of eloquence, are despised, if used to commend it. Virginity is man’s companion in his spiritual work, and his helper to reach the exalted goal of life It is the practical way in the knowledge of the divine life … It grants men such a strength to liken the spiritual natures3. (St. Gregory, Bishop of Nyssa) The scholar Origen considers virginity as the greatest perfect gift next to martyrdom. In the sacrifice of virginity, man is the priest throughhis mind, and he is the sacrifice through his body, like Christ on the cross. Virginity represents a distinguished linking bond between heaven and earth, as God could unite with humanity only through a “holy” body He took from a virgin woman without matrimonial relationship4. “Nevertheless, because of sexual immorality, let each man have his own wife, and let each woman have her own husband” (2) Beside the life of fellowship and family cooperation, one of the goals of marriage is to protect the sexual instincts against diversion; as each one of the married couple has the responsibility of caring for the other. The divine wisdom presents marriage to us as a practical way against sexual immorality with all kinds of unbefitting covetousness; by letting man have his own wife, and the woman have her own husband. No one should think that I am trying to belittle the value of marriage as a system; As I am well aware that it is covered by the blessing of God5. (St. Gregory, Bishop of Nyssa) Virginity is not a despise of marriage … As the relationship between man and woman is like that between Christ and the church6. (St. Agnatius the Theophorus) 1 IN 1 Cor., Hom. 19. . 2 كیفیة الطھارة وفوائدھا، 7 .5 ،2 ، 3 فلسفة البتولیة، 1 . 4 راجع كتاب: الزواج والبتولیة عند العلامة أوریجینوس، القمص تادرس یعقوب ملطي، ترجمة الدكتور جورج بطرس، 1996 . 5 فلسفة البتولیة، 8 6 Ad Polycarb 5: 1. 198 As in the beginning man thought that they are two; Look how God attached and united them together to become one flesh by the sacrament of matrimony; saying: “Therefore, a man leaves his father and his mother and be united to his wife, and they become one flesh” (Genesis 2: 24). (St. John Chrysostom) How could we express the extent of matrimonial happiness, made by the church, and sealed by her blessing1? (The scholar Tertullian) “Let the husband render to his wife the affection due her, and likewise also the wife to her husband” (3) God allows for us to get married, as not every man is able to reach the level of exaltation, and commitment to absolute purity2. If you seek to live in a greater purity, and assume by refraining from having a relationship with your wife to whom you are united, that you are not doing her any harm; Beware that by so doing you destroy her, for she may not be able to endure your purity. You are committed to have a physical relationship with her, not for your own sake, but for hers3. (The scholar Origen) That is why he considers it as a debt which should be fulfilled, to show that no one of them have the authority over himself, but each serves the other Now, If the husband or wife has no authority over their own body, they would also have no authority over their possessions. It is a great equality of honor; that none of them has his own authority or right4. (St. John Chrysostom) The husband and the wife are committed to submit one to the other in this matter; having become one flesh and one will according to the law of nature5. (Ambrosiaster) Human laws commits women to be chaste, and would be punished if they are not. Because it was men who set those laws, they did not put themselves on equal level, but gave themselves more rights. The apostle Paul, on the other hand, through an inspiration of the divine grace, was the first to set a law of chastity that applies to men as well as to women6. (Theodoret, Bishop of Cyrus) “The wife has no authority over her own body, but the husband does. And likewise the husband has no authority over his own body, but the wife does” (4) The husband does not have authority over his own body, but presents it to his wife; and the wife likewise, does not have authority over her own body, but presents it to her husband. Therefore sexual immorality and polygamy constitute breaking of the law of 1 To his Wife 2: 9. 2 In Gen. 3: 6; 5: 4. 3 Comm., on 1 Cor. 3: 33: 23-25. 4 In 1 Cor., Hom. 19: 2. 5 CSEL 81: 71. 6 PG 83: 271. 199 matrimony, as once each of the two parties in marriage has delivered his body to the other party, he or she has no right to deliver it to a third party. “Do not deprive one another except with consent for a time, that you may give yourselves to fasting and prayer;and come together again so that Satan does not tempt you because of your lack of self-control” (5) As far as the married people are concerned, they became in collateral possession, each presents his body to the other as a possession. Neither of them has the right to refrain from body relationship without consent of the other, lest this would be considered as a deprivation of his partner’s right (5); Getting attached to a third party would therefore be a deprivation as well. There could be an abstention for a time to give themselves to fasting and prayer, with consent, and with no pressure of one party on the other (5). Notice that the apostle does not say ‘for fasting and prayer’, lest that would mean that the bodily relationship is unclean; but says, “that you may give yourselves to fasting and prayer”. And he also says, “But I say this as a concession, not as a commandment” (6); lest those who do not abstain from bodily relationship to give themselves to fasting and prayer, may think that they have broken a divine commandment It is the way of perfection, only for those who can do it. It is not big deal for faithful married people to practice for a few days what the widows and the virgins do all the days of their life, to flare up their zeal, and to put their lusts under control1. (St. Sugustine) The secrets of matrimony should be practiced with sanctity and within reason, and not with extreme lustful ways2. (The scholar Origen) I am not ashamed to say these things, as long as Paul, himself, was not ashamed to say: “Do not deprive one another” (5); which sounds more shameful than what I say; But he does not care for words as much as for putting works in their proper place as though swords3. Why is the reference to such things? Because great evils, like adultery, defilement, and family collapse result from this kind of abstention. Now, if men, while having their own wives are prone to practicing sexual immorality, How much more would they do if they do not have this comfort? … You can live with a wife, and care for prayer; Yet by chastity, prayer would be more perfect; Not saying ‘to pray’, but “to give yourselves to prayers”; What he talks about is not because of defilement, but to give oneself more to prayer” … Do not you see the powerful meaning he intends to confirm, that chastity is better? And yet he does not commit those who are unable to reach it4! (St. John Chrysostom) “But I say this as a concession, not as a commandment” (6) 1 Lent 209: 3. 2 On Prayer 2: 2. 3 In 1 Thess., Hom. 5. 4 In 1 Cor., Hom. 19: 3. 200 As a concession, and not as a divine commandment; lest he, who does not keep it would be counted as disobedient to God. It is only meant for those who seek perfection, which is not for all. This means that you should not commit yourselves to what is beyond your abilities, lest through your mutual abstention you may fall into sexual immorality; “lest Satan may tempt you because of your lack of self-control” (5) (What is sought from someone as some kind of perfection, differs from what is sought from the weak). That is why he added right away: “But I say this as a concession, not as a commandment. For I wish that all men were even as I myself” (6, 7) 1. (St. Augustine) “But I say this, … not as a commandment” (6); It is not a commitment, but is left to those who love chastity “For I wish that all men were even as I myself” 2. (St. John Chrysostom) “For I wish that all men were even as I myself. But each one has his own gift from God, one in this manner and another in that” (7) Understanding that how he is, is through divine care, the believer lives in perpetual thanksgiving to God with no murmuring. By saying that marriage is a gift from God, Paul gives peace of mind to those married3. (Theodoret, Bishop of Cyrus) “For I wish that all men are even as I myself” (6), namely, practice chastity. Not intending to commit them to be within narrow limits by demanding very strict things, he presented only a moderate virtue4. (St. John Chrysostom) Indeed, those who forsake all the world works to minister to God in serious chastity, occupy an exalted position before Him; yet, according to the apostle Paul: “Each one has his own gift from God, one in this manner and another in that”. Therefore, by praying for your sake, some are fighting against your unseen enemies. And you, as you fight the barbarians on their behalf, are fighting their seen enemies5. (St. Augustine) By uniting man and woman in matrimony, God bestows on them a divine gift. Recognizing that, Paul proclaims that marriage according to the Word of God is equal to the purity of the holy virginity; saying: “I wish that all men were even as I myself. But each one has his own gift from God, one in this manner, and another in that” (6, 7). Those whom God unites in matrimony, abide in their thought and action to the commandment saying: “Husbands, love your wives, just as Christ also loved the Church, and gave Himself for it” (Ephesians 5: 25) 6. (The scholar Origen) 1 Sermons for Christmas and Epiphany, sermon 1: 22. 2 In Galat., Hom. 2. 3 PG 82: 274. 4In 1 Tim., Hom. 10. 5 Ep. 198: 5. 6 Frag: On 1 Cor., 34, 37. 201 “But I say to the unmarried and to the widows: It is good for them if they remain even as I am; But if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion” (8, 9) Some believe that calling the lust ‘fire’ and “burning with passion” was quoted by the apostle from the following story of Rabbi Emram1: A group of captivated women were brought to ‘Nehardea’ where they were put in the attic of Rabbi Emram’s house until someone comes to redeem them; and to keep them from escaping, the ladder to the attic was taken away. Seeing that one of those women was exceptionally beautiful, Rabbi Emram could not help but bring the ladder to climb up to her. But still half way up the ladder, his conscience rebuked him for such shameful conduct, unfit for a respectable man like him, and he started screaming: ‘Fire! Fire! In Emram’s house!’ When the neighbors came running to help quench the fire, he had to come down the ladder. Responding to his fellow Rabbis, saying to him: You brought shame on all of us, by your false alarm of fire; he said to them: ‘It is better for me to shame you here in Emram’s house in this world, than to shame you in the life to come’. Striving to get the sinful lust out of his system, it did came out as a pillar of fire, to which he said to the devil: ‘You are fire; and I am flesh; yet I have overcome you’. The apostle’s goal is keep away sexual immorality, and not to create obstacles on the way of those seeking the exalted life2. (Ambrosiaster) such as this person (which is estimated to control himself) does not make mistakes against the Covenant (his marriage), but it does not achieve the purpose of the High Ethics Evangelical3 (St Eclement of Alexandria) If you believe that it is necessary to find a way to cure lust; You should not object to calling it a kind of disease4. (St. Augustine) 2- ALLOWING A HUSBAND OR WIFE TO REMAIN LIVING WITH A NONELIEVING SPOUSE: “Now to the married I command, yet not I, but the Lord: A wife is not to depart from her husband” (10) Saying: “I command them, yet not I but the Lord” (10), means that it is a divine commandment, and breaking it is a sin. Because it is a command from Christ that a wife should not be divorced for any reason except sexual immorality (Matthew 5: 32; 19: 9; Psalm 10: 11; Luke 16: 18), he says: “Not I but the Lord” 5. (St. John Chrysostom) 1 Tract kiddushim, foll, 81. 2 CSEL 81: 72. 3 Stromata 3:82:4. 4 AGAINST Julian, 15. 5 In 1 Cor., Hom. 19: 4. 202 This commandment was given to us to understand that no one should divorce his partner in marriage, if they are both believers1. (St. Augustine) “But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to divorce his wife” (11) God allows for divorcing the wife because of ‘adultery’ or sexual immorality. But what does ‘adultery’ mean here? Does it mean its narrow concept, namely committing actual defilement, or what the Holy Book means when it speaks generally about other hateful things like idolatry and greed; in which case, adultery would mean every breaking of the law because of the evil lust. And to be more accurate let us search the saying of the apostle, saying: “Now to the married I command, yet not I but the Lord. A wife is not to depart from her husband. But even if she does depart, let her remain unmarried or be reconciled to her husband. And a husband is not to depart from his wife” (10, 11).. It could happen that she departs from him because of sexual immorality on his part, as this is the only cause she is allowed to depart from him; likewise, the man should not depart from his wife except for the same cause. Or else, why should the apostle goes on saying: “And a husband is not to divorce his wife”? The apostle did not add “because of sexual immorality”, as it is self-understood. The same rule applies to both the wife and to the husband. If he happen to depart from his wife (because of sexual morality), he should remain unmarried or be reconciled to his wife, which is a good thing to do; That is why the Lord commanded the husband not to divorce his wife except for sexual immorality; But in that case, He did not command, but allowed him to do that. This is like if a wife marries before the death of her husband, she would be found guilty of sexual immorality; but after his death she is allowed to marry. It is noticed that in the law of marriage, man submits to the same rules put on the woman. The apostle says: “The wife does not have authority over her own body, but the husband does (7: 4); and he also says: “And likewise the husband does not have authority over his own body, but the wife does”. Thus, as long as both of them submit to the same rules, that is why, the woman should not depart from her husband except for the cause of sexual immorality, the same way like her husband2. The woman is not allowed to remarry as long as her ex-husband is still alive; likewise the man is not allowed to remarry as long as her ex-wife is still alive. It would indeed be a more blessed marriage, in which the two parties – whether after or before begetting children, for not caring to have earthly seeds – could be able to refrain from having a physical relationship; yet that should be by mutual consent, otherwise it would involve breaking of the Lord’s command not to depart from one another. But if it is done by a mutual consent, and they live together a spiritual and not a carnal kind of life, it would not appear accordingly as an act of divorce3. (St. Augustine) “But to the rest I, not the Lord, say: If any brother has a wife who does not believe, and she is willing to live with him, let him not divorce her” (12) 1 Question 83. 2Sermon on the Amount 1: 16: 43. 3 Sermon on the Amount 1: 14: 39. 203 By the rest he means those, one of whom received the Christian faith while the other did not. It would be up to the non-believer party to remain or to depart … Here he is speaking about marriage before receiving the Christian faith, and one party receives it and not the other. In that case the believer should not doubt the sanctity of his marriage, as the unbeliever will be sanctified in the believer; And so will be their children. It is obvious that the believing woman connected to an idolater, is together with him one flesh. Her purity, I this case, will overcome the impurity of her husband; and the same thing could be said if it is the other way round; the purity of the believing husband will overcome the impurity of his unbelieving wife. How could it be that the impurity is overcome and the relationship could be allowed to remain, while, in the case when a believing wife commits adultery, her man would not be condemned if he departs from her? Because here, there would be hope that the lost party may be saved through marriage, and because the fault here is on one side and not on both. While in the other case marriage is already lost. But the case here is not about two persons not yet united by marriage, but who are already married. He does not say: If someone intends to take for himself an unbelieving wife, but says: “If any brother has a wife who does not believe” (12) … What then? Is an unbelieving Greek (or a Gentile) sanctified? Definitely not! He only says “he is sanctified by his wife”; which does not mean that he is sanctified in himself; in order to give peace to the believing wife, and to give the chance to the unbelieving man to find the truth if he wants1. (St. John Chrysostom) The apostle says this concerning the case of a Gentile couple; one of whom became a Christian. As it is usually the case that the pagan hates Christianity; and the Christian does not like to be under the influence of idolatry; the apostle says: “If the two of them are happy together, they could remain married2. (Ambrosiaster) Paul does not mean to say that the believing wife is committed to marry a nonbeliever, But she is allowed to remain with him, in case they are already married3. (Severian, Bishop of Gebalah) As marriage is a divine gift, It would not be as such if it is done to a non-believer. The Spirit of God would not be given to dwell in non-believers4. (The scholar Origen) “And a woman who has a husband who does not believe. If he is willing to live with her, let her not divorce him. For the unbelieving husband is sanctified by his wife; and the unbelieving wife is sanctified by her husband. Otherwise your children would be unclean, but now they are holy” (13, 14) The wisdom of this commandment by the apostle is that remaining with her would probably give her eventually the chance to believe; He says: ‘For the unbelieving 1In 1 Cor., Hom. 19: 4. 2 CSEL 81: 75-76. 3 PAULINE Commentary from Greek Church. 4 Comm. On 1 Cor., 3: 34: 42-45. 204 husband is sanctified by his wife,, and the unbelieving wife is sanctified by her husband” (14). I believe that unbelieving wife or husband have become believers through their believing spouses. “Otherwise your children are unclean, but now they are holy”, because of the faith of one or both of their parents. And the sanctification of those children would not be possible if the marriage was dissolved by the departure of one of the parties. But the believing partner, by enduring the non-believing one, would give him or her the chance to believe. This endurance of the weak is a counsel of the Lord who says: “Whatever more you spend, when I come again I will repay you” (Luke 10: 35) 1. (St. Augustine) Because the husband and the wife are one. The way wine and water are, once they mix together; the unbelieving partner may corrupt the believer. That is why, he who is not yet married, is committed to be very cautious; either not to get married altogether or to marry in the Lord2. (The scholar origin) The children of believers, being designated for sanctification and salvation, By the deposit of this hope, Paul supports the marriages to continue3. (The scholar Tertullian) When the children are pure, saints, and uncorrupted by disbelief, the favor for that would go back to the faith of their parents4. (Severian, Bishop of Gebalah) “But if the unbeliever departs, let him depart; a brother or a sister is not under bondage in such cases. But God has called us to peace” (15) The Christian husband would not be blamed to depart from his wife, even if their marriage is legal, as long as the wife refuses to live with him on account that he became a Christian5. (St. Augustine) Marriage that is set without prayers is not committing; And it would not be counted a sin to dissolve it for the sake of God. Whereas the unbelieving partner would be at fault against God and against marriage, if he or she refuses to live in a marriage holy to God. In that case, he or she has no right to go to court; because whoever forsake marriage, is doing it because he hates God, and is therefore, not worthy to be listened to6. (Ambrosiaster) 1Sermon on the Amount 1: 16: 45. 2 Comm. On 1 Cor., 3: 36: 2-5. 3 On the Soul 39: 4. 4 Pauline Xommentary from the Greek Church. 5 Questions of Dulcitius, 1. 6 CSEL 81: 76-77. 205 The believing partner should not be the cause for divorce; but in case the unbelieving partner wishes to depart, the believing partner would, in this case, be innocent and guiltless1. (Theodoret, Bishop of Cyrus) If your unbelieving partner treats you badly because of your new faith, it would be better for you to depart. That is what is meant by saying: “God has called us to peace” (15); Because in this case, it is the other party who is the cause for divorce2. (St. John Chrysostom) “For how do you know, O wife, whether you will save your husband? Or how do you know, O husband, whether you will save your wife? (16) It would be befitting of the Christian who is already married to a non-believer to continue carrying his cross, and to go on living with his partner, not for any temporal benefit, nor to satisfy any carnal or social desire, but for the hope of the salvation of his or her partner. But in case the other party wishes to depart, that would be a sign from God, for his believing party does not know for sure whether he will ever be able to save him or her. 3- EACH ONE SHOULD REMAIN IN THE SAME CALLING IN WHICH HE WAS CALLED: “But as God has distributed to each one, as the Lord has called each one, so let him walk. And so I ordain in all churches” (17) It is obvious that the diversity of races, cultures, and religions, together with the prevailing corruption, in the city of Corinth, were circumstances that caused confusion among those who received the Christian faith, and raised questions concerning the following issues: What would be my position toward my partner in marriage (husband or wife), who refuses to partake of my new faith? What would be my position toward my partner in marriage, if he or she is willing to keep their marriage without receiving faith? What would be my position toward my partner in marriage, if he or she treats me badly because of my new faith? If I were uncircumcised before receiving the Christian faith, do I have to be circumcised? What would be my position in Christianity, whether I was before receiving faith, a noble or a slave? These questions and others needed clear and straightforward answers from the apostle Paul, for all to be sure that they walk the sound and secure evangelic path; Or, in other words, could the familial, social, or cultural circumstances become obstacles on the way of the enjoyment of the proper evangelic life? It would be wrong to assume that the circumstances prevailing when someone receives the Christian faith, could constitute an obstacle on his way to enjoy a sanctified life1. 1 Pg 82: 278. 2 IN 1 Cor., Hom. 19: 4. 206 (Theodor, Bishop of Messisa) “Was anyone called while circumcised? Let him not seek to remove the marks of circumcision.. Was anyone called while uncircumcised? Let him not seek circumcision” (18). Circumcision is nothing and un-circumcision is nothing, but keeping the commandment of God is what matters” (19) We deserve no reward, neither for being circumcised, for it is a commandment of God; nor for being un-circumcised, for it is the way God has created us2. (Severian, Bishop of Gebalah) “Let each one remain in the same calling in which he was called” (20) No outer circumstances could stand in the way or a true believer to testify to the evangelic truth; whether he is a Jew or a Gentile, married or celibate, free or slave. He could testify to the new resurrected life through the situation he is already in. In Christ Jesus, all could unite together as members of His body, with no discrimination between man and woman, a Jew and a Greek, barbarian and Scythian, slave and free (Colossians 3: 11). The grace of God is not to be limited by such things. Let him or her go on doing the work he was doing before receiving faith, as long as it does not constitute a sin. Instead of getting preoccupied with changing his or her situation, let the believer put in his heart to testify to his Christ with thanksgiving and joy for his new life, in the same circumstances and location he is actually in. The true believer is someone who thanks God, and who realizes that all things work together for his own good, whether he was before receiving faith, circumcised or un-circumcised, married or celibate, free or slave; Nothing should preoccupy him except the hand of God working for his edification, and choosing his crown. The worst for a believer is to let the devil strike him with the sin of murmuring; to covet to be in circumstances other than what he is already in. Whereas the true believer is always thankful; feels that he is being carried on eternal arms; and has a heavenly Father who, by His divine wisdom, plans for him what would surpass any human thought. The Jew should not grieve because, before receiving Christian faith, he carried in his body, the sign of the Old Covenant; And the Gentile should not be disturbed that he received the new faith while un-circumcised; on the wrong assumption that circumcision is necessary for his salvation. Circumcision or un-circumcision are both nothing; but keeping the commandment of God as a heavenly Father, namely, walking with the faithful and obedient spirit of sonhood is what matters. The situation in which we were called is nothing in itself. Namely, the unmarried could live pure, and could also plunge in sin with his whole being. The same thing also applies to the married. If it is only the Christians who could lead a virgin kind of life, it could be said that virginity is a pure divine ordinance. But the Marcionites practice it as well … Virginity is only honored if clothed in the life and behavior of the church, together with a pure knowledge of the truth3. (The scholar Origen) 1 Pauline Commentary from the Greek Church. 2 Pauline Commentary from the Greek Church. 3 Comm. On 1 Cor. 3: 37: 35-43. 207 Paul says that because, as far as God is concerned, there is no difference between either way1. (Severian, Bishop of Gebalah) “Were you called while a slave? Do not be concerned about it; but if you can be made free, rather use it” (21) If you were a slave when you were called to faith; whether bought for a price, or born that way, This will not lessen your value in the sight of God. But if you find a chance to gain your freedom, rather use it for the sake of temporal benefit, and to use it for edification. Paul encourages the slaves to serve their earthly masters well, to show that they are worthy of being given their freedom. A Christian slave who does not faithfully practice his work, blaspheme the name of Christ, and does nothing for the sake of God2. (Ambrosiaster) Who will set me free from this cruel bondage (to sin), except Him who said: “If the Son makes you free, you shall be free indeed” (John 8: 36) 3. Paul believes that a Christian slave should not use his new faith as an excuse to flee from his master4. (Theodoret, Bishop of Cyrus) “Circumcision or un-circumcision are both nothing, but keeping the commandment s of God is what matters. Let each one remain in the same calling in which he was called. Were you called while a slave? Do not be concerned” (19-21). As these things contribute nothing to faith, Do not be concerned or confused, as faith overshadows all these things. “And if you can be made free, rather use it”. Some interpret this as [If you can free yourself, do it]; which contradict with Paul’s way of thinking. … How could a slave be free? Faith sets you free, not only from the bondage of sin, but also from the outer earthly bondage, even if you continue to be a slave. That is amazing! As one could become free from covetousness and the ailments of thought, once he disregards riches, anger, and likewise5. (St. John Chrysostom) “For whoever was called in the lord as a slave is a freed person belonging to the Lord, just as whoever was free when called is a slave of Christ” (22) In case you are called to faith while a slave, do not be preoccupied with your bondage and feel bitter; but look forward to the freedom promised to you by the Lord, to live by the spirit of strength and joy. And if you are free, you are called as Christ’s slave under that amazing bondage of love, leading us by His Holy Spirit to the glory of His Kingdom. Our bondage to the Lord Christ reveals to us His amazing plan to grant us the true eternal freedom. 1 Pauline Commentary from the Greek Church. 2 CSEL 81: 79. 3 HOMILIES ON Exodus 13 Fathers of The Church 71: 374. 4 Pg 82: 279. 5 In 1Cor., Hom., 19: 5. 208 He who is saved from sin is truly free … Anyway, Even a free man is actually Christ’s slave; For being set free from God is the gravest of sins1. (Ambrosiaster) Paul intends to show that both slaves and free men are equal. All of us are free by Christ, who set us free from the authority of the devil. And by our own free will, we are Christ’s slaves; For through freeing us, He led us to His kingdom2. (Oecumenius) That is Christianity; In bondage, we are granted freedom3. (St. John Chrysostom) “You were bought at a price; do not become slaves of men” (23) Buying a slave, although his master owns his body, yet he cannot have authority over his inner depths; Whereas the lord Christ has bought us by His blood to set our inside free. How can a free man become a slave? When he does an evil service to men, either for the sake of greed or for a wish of material benefits … Such a man, even if he is a free man, he is more a slave than anyone else … Joseph, although he was a slave, yet, while in bondage, he was more free than free men; and accordingly did not surrender to the seduction of his mistress, his owner, who, although a free woman, she was not as free as her slave, whom she was begging and supplicating to respond to her evil desire4. (St. John Chrysostom) Christ came to restore back to Himself, those He created, and were serving that master to whom they sold themselves through sin5. (The scholar Origen) The price of man is the blood of Christ; as it is written: “You were bought at a price, do not become slaves of men” (23). Hosts of the evil one are attempting to get us back to the bondage from which we were liberated6. (St. Cyril the Great) Having been bought at such a high price, that only Christ can pay; we are committed to serve more, and to try to pay something back to the one who bought him. As God bought us, it is befitting of us not to become again slaves of men, namely, those who receive well the nonsense of men7. (Ambrosiaster) What price is greater than when the Creator shed His own blood for the sake of His creation8?! (St. Jerome) 1CSEL 81: 6. 2Oecumenius: Pauline Commentary from the Greek Church. 3 In 1Cor., Hom., 19: 6. 4 In 1Cor., Hom., 19: 5. 5 Homilies on Exodus 6. 6 Homilies 21 Fathers of Cherch 46: 344-345. 7 CSEL 81: 80-81. 8 Homilies 21 Fathers of Cherch 48:220. 209 “Brethren, let each one remain with God in that calling in which he was called” (24) As faith exalts over all situations. “So let each one remain with God in that calling in which he was called” (24). Some believe that some slaves, having received faith, assumed that it is their masters’ duty to set them free, as they became brethren in Christ Jesus. What the apostle confirms here is that, it is befitting of the slaves not to get disturbed, even if their masters do not set them free; As the Christian faith commits the master to treat his slave like his brother, to love, appreciate him, and be compassionate toward him, even if he does not set him free. 4- VIRGINITY IS A BETTER CHOICE: “Now concerning virgins, I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy” (25) Concerning virgins, he would rather see them remain that way (25, 26). Yet saying: “I have no commandment from the Lord; yet I give judgment as one whom the Lord in His mercy has made trustworthy. I suppose therefore, because of the present distress-- that it is good for a man to remain as he is” (26); does not mean that the apostle has some doubt concerning the matter; but he intends not to present a committing commandment, lest all virgins would refrain from marriage, for fear of breaking the divine commandment. Here he presents, to those who seek the perfection of virginity, a way as a concession, not as a committing commandment. With all faithfulness, the apostle proclaims that he got no commandment from the Lord concerning that issue; but he gives judgment as an apostle, to whom the Holy Spirit proclaims and inspires the truth. It is clear that Paul so says, not because he got an order to teach what concern virginity; But as the Lord has not told him that those concerned are committed to practice chastity (virginity), he gives his own judgment, commending it, but not committing them to it1. (Severian. Bishop of Gebalah) Here, although Paul has reached an exalted wisdom, yet he is reluctant to dictate chastity in a direct way, for fear that it would be unacceptable to his listeners; That is why he presents it as a concession and not as a committing commandment2. (Oecumenius) Certain ordinances are presented as divine commandments; while other ordinances are left more flexibly to the discretion of men. The first category are commandments that touch salvation; while the others are for the sake of a better life, which, we may be saved, even if we do not keep them. They are not committing in any way, but practicing them is optional3. (The scholar Origen) “I suppose therefore, because of the present distress – that it is good for a man to remain as he is” (26) 1 Pauline Commentary from the Greek Church. 2 Pauline Commentary from the Greek Church. 3 Comm. On 1 Cor., 3: 39: 2-6. 210 The apostle Paul teaches that virginity is a better option, not only because it pleases God, but on account that it is a reasonable way to follow in the present distressful circumstances1. (Ambrosiaster) “Are you bound to a wife? Do not seek to be loosed. Are you loosed from a wife? Do not seek a wife” (27) Marriage, although sanctified, as it is a bond in which each party is committed to certain duties toward the other party, no one should seek to be loosed from it. Here he does not speak about her who chooses virginity, or else she would be doing wrong The evil is not in the matrimonial relationship, as much as it is in the hindrance of the seriousness of life2. (St. John Chrysostom) But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless those who marry will face many troubles in this life, and I want to spare you that” (28) It so seems because certain groups of people appeared (at that time) who defile the look to marriage, and even forbid it (see 1 Timothy 4: 3), the apostle intends to confirm that he does not count marriage as a sin; Yet, he who realize that life is a short stage before crossing over to heaven, would rather not be preoccupied with the responsibilities of marriage, but would dedicate his energies to work to the account of the kingdom of God. The virgin is spared from the earthly troubles, and, by her purity, is liberated, anticipating the blessed Groom3. (The scholar Origen) He who marries does not sin, as he is doing something allowed; But if he refrains from marriage, he would be worthy of commendation, and of getting a crown in heaven; On account of that his choice requires great self-control to avoid doing what is not allowed4. (Ambrosiaster) “But this I say, brethren, the time is short, so that from now on even those who have wives should be as though they have none” (29) Virginity is not set on a defile look at the matrimonial physical relationships, but, because the time is short, it is set on a dedication to worship and ministry. Although the world is a God’s beautiful and sanctified creation, yet many do not use it to work to the account of the kingdom of God. So is the case of marriage; some refrain from it, not because of any defilement in it, but for the sake of worship or ministry, because the time is short. As life is only a passing-over stage; even those who are married are like those who are not; life of both pass quickly with all its pleasures and sufferings. A believer, therefore, should not put his heart on his bodily comfort. 1 CSEL 81: 82. 2 In Cor., Hom. 19: 7. 3 Comm. On 1 Cor., 3: 39: 51-52. 4 CSEL 81: 83. 211 Listen carefully, O saintly brethren to the apostle of Christ say to the church: “Even those who have wives should be as though they have none” (29). We know many married brethren who gave fruition through grace, who for the sake of Christ’s name practiced a complete self-control by mutual consent, without forsaking the marimonial love. Yes, the less the former relationships (the physical), the more the other will grow1. (St. Augustine) Those who know that the end of the world is close at hand, know for sure that they will shortly have comfort; and would comfort one another by this hope2. By confirming that the end of the world is close at hand, the believers would rather not get preoccupied through having children, but to dedicate themselves to the ministry of God. However, there would probably be expected pressures, and the fear of falling into the shackles of the devil3. (Ambrosiaster) Those who are physically unable to beget earthly children are committed to have fruition in their souls, and beget spiritual children. Our works are our children; So if we could consummate good works every day of our life, we would not lack the spiritual seed4. (Caesarius, Bishop of Arl) Let us possess and not be possessed; let us hold and not be held; let us be masters of, and not slaves to our possessions, according to the words of the apostle (29-32). Do not let those possessions hold your hands which should hold God. Let your love not become preoccupied by anything; as by it you cross over to God, and to stick to Him who created you5. (St. Augustine) “those who weep as though they did not weep, those who rejoice as though they did not rejoice, those who buy as though they did not possess” (30) Although the believer should live his life with all its grieves and joy, buying and selling, etc. Yet it is not befitting of him to put his heart in these things, and become their slave, but keep his heart lifted up toward heaven; with the understanding that all events are temporal and temporary. “and those who deal with this world as though they had no dealings with it.. For the form of this world is passing away. But I want you to be without care. He who is unmarried cares for the things that belong to the Lord – how he may please the Lord” (31, 32) On another aspect, the believer in his spiritual strife, wrestles against the requirements of his body; And in case he marries he will most probably have to wrestle, as well, against the requirements of the other party, instead of dedicating himself to worship and ministry. As an example, if the believer, for the sake of his ministry, may wish to travel, watch, or fast for extended times, the other party may stand in his way, not 1 Sermons on New Testament Lessons. 2 CSEL 81: 85. 3 CSEL 81: 83-84. 4 Sermons 51: 3. 5 Sermons on New Testament Lessons. 212 being ready or wishing to let him do it. That is what the apostle means by saying: “I want you to be without care. He who is unmarried cares for the things that belong to the Lord – how he may please the Lord. But he who is married cares about the things of this world – how he may please his wife” (32, 33). Paul wishes for them to be free from worry. Yet, being preoccupied with the things that belong to the Lord is not worry, It is salvation1. (Oecumenius) Although Paul allows for marriage, and counts it as worthy of blessing; Comparing it to his own position, caring for what belong to God, he confirms that the two things are not contradictory2. (St. Cyril the Great) When the ultimate Judgment is over, and this heaven and this earth pass away, there will be a new heaven and a new earth. The world will pass away by changing its form, and not through its absolute destruction; Hence the apostle says: “For the form of this world is passing away; but I want you to be without care” (31, 32) 3. (St. Augustine) Here Paul shows how virginity is better than marriage; not that sex is something good or bad; but the main issue here, is that it takes the worry away from the mind, and let it concentrate on the worship of God4. (Severian, Bishop of Gebalah) It is impossible for him who cares for the world, and has his heart preoccupied with pleasing other people, to keep the first and greatest commandment of the Lord: “Love the Lord your God with all your heart and al your strength”. For how could he realize that, while his heart is divided between God and the world, and when he turns the love that should be directed only to God, into human emotions? “He who is unmarried cares for the things that belong to the Lord – how he may please the Lord. But he who is married cares for the things of the world – how he may please his wife” (32, 33) 5. Having to choose between two masters, being unable to serve both together; The wise man would choose the one of more benefit to him. Likewise when we are confronted with the choice between two situations, being unable to have them both; “the unmarried cares for the things that belong to the Lord –how he may please the Lord. But he who is married cares for the things of this world – how he may please his wife” (32, 33). I say again that the sound mind would choose the thing of more benefit to him6. (St. Gregory, Bishop of Nyssa) “But he who is married cares about the things of the world – how he may please his wife. There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both In body and in spirit. But 1 Pauline Commentary from the Greek Church. 2 The Long Rules 5. 3 City of God 20: 14. 4 Pauline Commentary from the Greek Church. 5 On Virginity, 9. 6 On Virginity,20. 213 she who is married cares about the things of the world -- how she may please her husband” (33, 34) The unmarried woman resorts to the safety of the stronghold of virginity, protected by God from the storms of this world. … That is why, to be qualified to behold Him, whether we are in virginity, in the first marriage or in the second, let us walk seeking the kingdom of heaven through the grace and compassion of our Lord Jesus Christ, to whom is glory, power, and honor, together with the Father and the Holy Spirit, now and forever, Amen1. (St. John Chrysostom) The human spirit would either sanctify or corrupt the body. In case man attempts to have a pure body and a corrupt soul; let him choose between one of two things: either to honor the soul or to draw the body to corruption2. (Ambrosiaster) “And this I say for your own profit, not that I may put a leach on you, but for what is proper, and that you may serve the Lord without distraction” (35) In verses 35-40 he is probably talking about those who after marriage, and with their complete free will, they choose, through mutual consent to have a perfect virgin life. And yet, in case one of them weakens, they would commit no sin if they resume their normal physical relationship. 5- MAN’S POSITION TOWARD HIS VIRGIN: “But if anyone thinks he is behaving improperly toward the virgin he is engaged to, if she is getting along in years,and he feels he ought to marry, let him do what he wishes; he does not sin; let them marry” (36) The term ‘virgin’ in Greek, applies to both the unmarried man and woman. There are two different views of what the apostle means by “Man’s position toward his virgin”: (1) Some believe that the apostle means here that if someone, after living long without marriage, longing to dedicate his life to worship and ministry; he feels that he is no longer able to hold to the purity of life, he should not be ashamed of getting married, however old he may be. It is probably because of this that the leaders of monasticism ask him who seeks to be a monk to wait a long period of time under probation; during which he may change his mind and get married if he feels too weak to proceed. Paul always wishes the best for Christians. It would be better for man to get publicly married, than to behave shamefully in secret3. (Ambrosiaster) “Nevertheless he who stands steadfast in his heart, who is under no compulsion, but has control over his own will, and has so determined in his heart not to marry his virgin, does the right thing” (37) Here he speaks about whom God granted a strong will to practice the life of virginity; who, having passed through a period of probation, realized that it is his true vocation. Let him go ahead and do it. 1 In 1 Cor., Hom. 19: 7. 2 CSEL 81: 86. 3 CSEL 81: 89. 214 Some others believe that the apostle deals with the issue of someone who has got a virgin daughter. If he feels that it is for her own good and for her chastity, to give her in marriage, he should encourage her to be. But if he realizes that she is strongly determined on virginity, and that she is capable of doing it, he would do well to let her remain virgin. Here we notice three important points in the issue of marriage of sons and daughters: a- Parents should not stand negative in this issue, but do what is for the good of their children. b- Being something concerning the children, it is not the parents’ right to commit them to marry or not to marry. c- Parents should not be preoccupied with the way the society looks at it; but only with what is for the edification of their own children’s souls. “So then he who gives her in marriage does well, but he who does not give her in marriage, does better” (38) He who is tied by the chains of marriage is bound; and he who is not, is free; the former under the law, and the later under the grace. Marriage is good, as through it, we would gain the kingdom of heaven, and keep on gaining the heavenly rewards1. (St. Ambrose) 6- WIDOWS ARE ALLOWED TO DO WHATEVER THEY CHOOSE: “A wife is bound by law as long as her husband lives; but if her husband dies, she is at liberty to be married to whom she wishes, only in the Lord” (39) I wish women listen carefully to this; those who intend to enter into a second marriage, and do wrong to the memory of their departed husbands, although they used to love them. I am not by this forbidding the second marriage, nor say this as though it is a defilement; for Paul would not allow me to do; he has shut up my mouth by saying: “If she gets married, she has not sinned” (28, 40). … Yes, but I wish she listens carefully to what he says following this: “But she is happier if she remains as she is” (40). … Why so? For several reasons. First of all, As it would be better for man not to marry at all than to marry, So it is in the widow’s case, it would be far better for her to remain as she is. … You may say: But some of them may not endure widowhood, and would probably fall into many troubles. Yes, but that would be because they do not know the true meaning of widowhood. It is not that widowhood is exempted from the second marriage, but we are dealing here with the issue of virginity which is better to keep2. (St. John Chrysostom) “But she is happier if she remains as she is, according to my judgment – and I think I also have the Spirit of God” (40) If a wife or a husband dies, would it be a sin if the other gets married? No; yet if he or she remain unmarried, they would gain a greater honor and a better glory in the sight of the Lord3. (Hermas) 1 Synodal Letters. 2 In 2 Tim., Hom. 7. 3 The Shepherd 4: 4. 215 She would be blessed if she gets married and has a husband to protect her; But she would be more blessed if she, for the sake of piety, rejects marriage and dedicate her life completely to God1. (Severian, Bishop of Gebalah) Notice how Paul did not say that the widow who gets a second marriage would have a miserable life; But he says that she would rather be happier if she remains unmarried. It is a relative matter2! (Theodoret, Bishop of Cyrus) He says well: “for what is proper, and that she may serve the Lord without distraction” (35). … But why would he not encourage the second marriage? Is it forbidden? Certainly not! It would be a heresy! But he wishes for her to be preoccupied with spiritual things, and to concentrate all her care on virtue; Not that marriage is a kind of defilement, but it is of distraction. He speaks here about finding more time to serve the Lord; and not that they would become more pure through remaining without marriage. Marriage certainly requires more worldly cares. And if she intends to remain unmarried to have more time to serve the Lord, and yet did not profit from that time to render service to the strangers and saints, she would get no benefit from her decision3. (St. John Chtysostom) 1 Pauline Commentary from the Greek Church. 2 Pg 82: 286. 3 In Tim., Hom. 14. 216 AN INSPIRATION FROM 1 CORINTHANS 7 PREPARE ME FOR THE DAY OF MY WEDDING, O DIVINE VIRGIN! You created Eve to be a wife of the first Adam; And held his wedding in the garden of Eden! You blessed the wedding at Cana of Galilee; And sanctified every marriage consummated according to your pleasure. You came to our earth to set me as a virgin bride. I long for the day of my wedding to You, O the heavenly Virgin Groom. Grant me in my marriage to dedicate my heart to You in the virginity of spirit. Grant me in my virginity to unite with You, O Divine Virgin! Your Holy Spirit grants love and dedication. Grants virginity and purity. Reforms and prepares me for the day of my wedding to you. How amazing are your supernatural works; You were born by a virgin, and remained after your birth a Virgin. You came to set a heavenly wedding. You chose humanity as a bride. To set out out of her a virgin bride. To embrace married people, yet virgin in spirit. And widows, virgin in heart. And virgins in the body for the sake of the virginity of spirit. Your Spirit embraces all: the married, the widows, and the virgins. To set out of them all a virgin bride!
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