Commentary on 1 Corinthians
Lecture 5. Supplement
Counsel of virginity
7:25 Now, concerning virgins, I have no commandment of the Lord: but I give counsel, as having obtained mercy of the Lord, to be faithful. [n. 373]
7:26 I think therefore that this is good on account of the pressing necessity: because it is good for a man to be so. [n. 375]
7:27 Are you bound to a wife? Seek not to be loosed. Are you loosed from a wife? Seek not a wife. [n. 376]
7:28 But if you take a wife, you have not sinned. And if a virgin marries, she has not sinned: nevertheless, such shall have tribulation of the flesh. But I spare you. [n. 377]
373. At the beginning of this chapter he treated of marriage; here begins the second part, in which he treats of virginity.
He first treats of virgins;
second of the guardians of virgins, at if any man thinks that he seems dishonored (1 Cor 7:36).
And in the first considerations,
he first gives virgins the counsel of remaining in virginity.
Second, he indicates to those who marry the mode of living well, at this therefore I say, brethren (1 Cor 7:29);
Third, he shows that it is more expedient to hold to a resolution to be continent, at I would have you be without solicitude (1 Cor 7:32).
In the first part he counsels and praises virginity;
In the second part he allows as a concession, and approves marriage already contracted, at are you bound to a wife.
In the third part he defends contracting marriage and excuses it from sin, at if you take a wife.
In the first part he says two things about virginity.
First he says that one is not obliged by a precept to preserve it.
Second he says that it is a matter of counsel to preserve it, at but I give counsel. There he gives a twofold reason why this counsel should be kept. The first reason is the authority of the one giving the counsel, the second is the dignity of the thing counseled, at I think therefore that this is good.
374. Therefore he says, concerning virgins, as though to say, that spouses should not separate is a precept of God, but concerning virgins, I have no commandment of the Lord, namely that they remain in continence or that they marry. For concerning this the Lord spoke by way of counsel: he who can accept this, let him accept it (Matt 19:12). Now virginity, according to Augustine, is not something prescribed; it can be recommended, but cannot be commanded. I give counsel, in regard, namely, to remaining continent, a counsel inspired in me by the Holy Spirit: always seek counsel of a wise man (Tob 4:19). I give counsel, he says, and this as having obtained mercy of the Lord, i.e., as the apostolate was granted to me by mercy. Obtained, he says, unto this: to be faithful, in the dispensation entrusted to me. Hence credence should be given me in the matter of counsels: who, do you think, is the faithful servant? (Luke 12:42) Haymo: because he was commanded to be a faithful counselor, it would not have been right for him to hide counsel from those who needed it. And this is an argument for acceding to the counsel of a prelate.
375. Then when he says, I think therefore, he takes up the dignity of that which is counseled. And this is twofold: it has dignity in one way as expediting what is good; it has dignity in another way because it is honorable, at that it is good.
He says therefore, I think, as though to say: since I am a faithful counseler, I therefore think that this is good, namely to remain in virginity, and this on account of the pressing necessity, namely of avoiding marriage, since many necessities are pressing; hence they are said to be as a millstone (Luke 17:31). Hence the folk-saying that marriage has a big mouth.
I think, he says, and truly, that it is good for a man to be so, namely in virginity. An honorable good, namely, by reason of purity, pleasurable by reason of liberty, useful by reason of the reward, since to it is due the aureole and the hundredfold fruit (Luke 8). Augustine in the Gloss: virginity, by which men are like unto angels, surpasses the condition of human nature. Yet the victory of virgins is greater than that of angels. For angels live without flesh, whereas virgins triumph in the flesh.
376. Then when he says, are you bound to a wife, he allows as a concession, and approves marriage already contracted. Here he first says that a married man should not seek divorce; second, he gives counsel that one free of marriage should not seek to be married, at are you loosed from a wife.
He says, therefore, are you bound to a wife? As though to say: granted that remaining continent is good, are you bound to a wife? Seek not to be loosed, especially if she is good: depart not from a wise wife (Sir 7:21). And he says bound, as bound with a twofold bond, namely bound with the consent through the marriage initiated, and with the fleshly bond through the marriage consummated. For if there were only one bond, namely if he were bound only by consent, he could seek to be loosed, namely by entering religious life.
Are you loosed from a wife? Seek not a wife, if you can be continent, for, as the apostles say: if the case of a man with his wife be so, it is not expedient to marry (Matt 19:10).
377. Then when he says, but if you take a wife, he excuses from sin the one contracting marriage. Here he shows first that marriage can be contracted without sin, and second that it is easier to be without marriage, at nevertheless, such shall have tribulation. In the first part, he first proposes the truth about the one who is not a virgin; second about the virgin, at and if a virgin marries.
He says, therefore: if you are free, do not seek a wife. But if you take a wife, namely for a good purpose, not for the satisfaction of lust, you have not sinned. This is an evident argument against the heretics who despise marriage, about which it is said: forbidding marriage (1 Tim 4:3).
And similarly if a virgin marries—not a virgin dedicated to God, since, according to Jerome: it is a sin for those who vow virginity not only to marry, but also to want to marry—she has not sinned, namely by marrying; if it were otherwise the Blessed Virgin would have sinned when she was betrothed to Joseph. Nevertheless such, i.e., married persons, shall have tribulation of the flesh, i.e., affliction with procuring the things necessary for themselves and their children and others. Hence it is easier to be without marriage.
But I spare you, as though to say: I counsel you to avoid marriage, yet I allow it as a concession, sparing your weakness. Or thus: but I spare you, in counseling you to avoid the tribulations of the flesh.
378. It should here be noted that holy virginity is a great good on account of many things.
First, because it preserves cleanness of the flesh: these are they who have not defiled themselves with women, for they are virgins (Rev 14:4), as salt is good because it preserves flesh from corruption.
Second, because it decorates and adorns the soul. Hence in Scripture virgin is frequently joined to beautiful: how beautiful is the chaste generation with glory (Wis 4:1); you are all beautiful, my love (Song 4:7).
Third, because it is like unto the angels of heaven, as the Gloss says here, and in Matthew: in the resurrection they shall neither marry nor be given in marriage, but shall be like the angels of God (Matt 22:30); and Jerome says: to live in the flesh apart from the flesh.
Fourth, because it betroths one to Christ: I betrothed you to one husband, to present you as a chaste virgin to Christ (2 Cor 11:2).
Fifth, because it unites to and draws close to God: after her shall virgins be brought to the king (Ps 45:14); you are the guide of my virginity (Jer 3:4).
Sixth, because it exceeds the other states in value: no price is worthy of the continent soul (Sir 26:20); and below: he who gives his virgin in marriage does well: and he who does not give her does better (1 Cor 7:38).
Seventh, because it breathes the odor of a good reputation. In Luke it is said: and the virgin’s name was Mary (Luke 1:27); as the lily among thorns, so is my love among the daughters of Jerusalem (Song 2:2).
Eighth, because it invites one to the eternal wedding feast: those who were ready went in with him to the wedding feast (Matt 25:10).
But, alas, since it is difficult to preserve: a daughter is a father’s hidden vigil (Sir 42:9). And this is because the devil suggests the contrary. Corruption inclines one to an action, beauty entices one to consent to it.