1 Corinthians 7:6-9 | |
6. But I speak this by permission, and not of commandment. | 6. Hoc autem dico secundum veniam, non secundum praeceptum. |
7. For I would that all men were even as I myself. But every man hath his proper gift of God, one after this manner, and another after that. | 7. Optarim enim, omnes homines esse sicut me: sed unusquisque proprium donum habet ex Deo, alius sic, alius autem sic. |
8. I say therefore to the unmarried and widows, It is good for them if they abide even as I. | 8. Dico autem inconiugatis et viduis: bonum ipsis est, si maneant ut ego. |
9. But if they cannot contain, let them marry: for it is better to marry than to burn. | 9. Si autem non continent, matrimonium contrahant: melius enim est matrimonium contrahere quam uri. |
6.
Foolish zealots3 for celibacy make a wrong use of both clauses of this verse; for as Paul says that he speaks
7.
all men are not capable of receiving this saying.
(Matthew 19:11.)
Paul, therefore, is here an interpreter of our Lord's words, when he says that this power has not been given to all -- that of living without marriage.
What, in the meantime, has been done? Every one, without having any regard to his power, has, according to his liking, vowed perpetual continency. Nor has the error as to this matter been confined to the common people and illiterate persons; for even the most eminent doctors, devoting themselves unreservedly to the commendation of virginity, and forgetting human infirmity, have overlooked this admonition of Paul -- nay rather, of Christ himself. Jerome, blinded by a zeal, I know not of what sort, does not simply fall, but rushes headlong, into false views. Virginity, I acknowledge, is an excellent gift; but keep it in view, that it is a gift. Learn, besides, from the mouth of Christ and of Paul, that it is not common to all, but is given only to a few. Guard, accordingly, against rashly devoting what is not in your own power, and what you will not obtain as a gift, if forgetful of your calling you aspire beyond your limits.
At the same time the ancients erred even in their estimate of virginity, for they extol it as if it were the most excellent of all virtues, and wish it to be regarded as the worship of God.9 Even in this there is a dangerous error; and now follows another -- that, after celibacy had begun to be so much esteemed, many, vying with each other, rashly rowed perpetual continency, while scarcely the hundredth part of them were endowed with the power and gift. Hence, too, a third sprung up -- that the ministers of the Church were forbidden to enter into marriage, as a kind of life unbecoming the holiness of their order.10 As for those who, despising marriage, rashly vowed perpetual continency, God punished their presumption, first, by the secret flames of lust;11 and then afterwards, by horrible acts of filthiness. The ministers of the Churches being prohibited from lawful marriage, the consequence of this tyranny was, that the Church was robbed of very many good and faithful ministers; for pious and prudent men would not ensnare themselves in this way. At length, after a long course of time, lusts, which had been previously kept under, gave forth their abominable odor. It was reckoned a small matter for those, in whom it would have been a capital crime to have a wife, to maintain with impunity concubines, that is, prostitutes; but no house was safe from the impurities of the priests. Even that was reckoned a small matter; for there sprung up monstrous enormities, which it were better to bury in eternal oblivion than to make mention of them by way of example.12
8.
We must also notice carefully the word continue; for it is possible for a person to live chastely in a state of celibacy for a time, but there must be in this matter no determination made for tomorrow. Isaac was unmarried until he was thirty years of age, and passed in chastity those years in which the heats of irregular desire are most violent; yet afterwards he is called to enter into the married life. In Jacob we have a still more remarkable instance. Hence the Apostle would wish those who are at present practicing chastity, to continue in it and persevere; but as they have no security for the continuance of the gift, he exhorts all to consider carefully what has been given them. This passage, however, shows that the Apostle was at that time unmarried; for as to the inference drawn by Erasmus, that he was married, because he makes mention of himself in connection with married persons, it is frivolous and silly; for we might, on the same principle, infer that he was a widower,14 because he speaks of himself in connection with widows.15 Now the words intimate, that at that time he was unmarried; for I do not give any countenance to the conjecture, that he had put away his wife somewhere, and had of his own accord abandoned the use of the marriage bed. For where, in that case, had been the injunction,16 Come together again without delay? (1 Corinthians 7:5.) It would certainly be an absurdity to say, that he did not obey his own precepts, and did not observe the law which he imposed upon others. It is, however, a singular token of modesty, that, while he is himself endowed with the gift of continency, he does not require others to bind themselves to his rule, but allows them that remedy for infirmity which he dispenses with. Let us, then, imitate his example, so that if we excel in any particular gift, we do not rigorously insist upon it on the part of others, who have not as yet reached that height.
9.
Hence all must be admonished, but especially the young, that whenever they are assailed by their fleshly inclinations, they should place the fear of God in opposition to a temptation of this sort, cut off all inlets to unchaste thoughts, entreat the Lord to give them strength to resist, and set themselves with all their might to extinguish the flames of lust. If they succeed in this struggle, let them render thanks unto the Lord, for where shall we find the man who does not experience some molestation from his flesh? but if we bridle its violence, before it has acquired the mastery, it is well. For we do not
There is an intermediate kind of temptation19 -- when a man does not indeed admit impure desire with the full assent of his mind, but at the same time is inflamed with a blind impetuosity, and is harassed in such a manner that he cannot with peace of conscience call upon God. A temptation, then, of such a kind as hinders one from calling upon God in purity, and disturbs peace of conscience, is
1 "Leurs affections desordonnees;" -- "Their inordinate affections."
2 "Les hypocrites qui veulent estre estimez de petis saincts;" -- "Hypocrites, who wish to be regarded as little saints."
3 "Les sots et indiscrets zelateurs;" -- "Foolish and inconsiderate zealots."
4 "Ou permission et pardon ha lieu;" -- "Where permission and pardon have place."
5 The term
6 "Vn appetit desmesure, lequel ie concede estre vicieux;" -- "An immoderate desire, which, I allow, is vicious."
7 "Pour resolution done de ce poinet en peu de paroles, disons en ceste sorte;" -- "For a solution, then, of this point in a few words, let us express it in this way."
8 "Donne de Dieu;" -- "Given by God."
9 "Comme vn service agreable a Dieu;" -- "As a service agreeable to God."
10 "Comme vn estat indigne et non conuenable a la sanctete de l'ordre;" -- "As a condition unbefitting, and unsuitable to the holiness of their order."
11 "De passions et cupiditez desordonnees;" -- "Of inordinate passions and lusts."
12 The reader will find the same subject largely treated of by our author in the Institutes, volume 3. -- Ed.
13 "Se mesure a son aulne (comme on dit) c'est a dire, selon sa faculte;" -- "Measures himself by his own ell, (as they say,) that is to say, according to his ability."
14 "Qu'il estoit sans femme," -- "That he was unmarried."
15 "Entre ceux qui n'estoyent point mariez;" -- "Among those that were unmarried."
16 "Car comment se fust-il done acquitte de ce qu'il commande yci aux gens mariez?" -- "For how, in that case, would he have discharged the duty that he enjoins upon married persons?"
17 "Vn sophisme plus que puerile;" -- "A worse than childish sophism."
18 "Auee pleurs et humilite;" -- "With tears and humility."
19 "Il y a vne autre espece de tentation moyenne entre les deux que i'ay dites;" -- "There is another kind of temptation, intermediate between the two, that I have mentioned."