Commentary on 1 Corinthians
Lecture 8. Supplement
Virginity is the superior good
7:36 But if any man thinks that he seems dishonored with regard to his virgin, because she is above the age, and it must so be: let him do what she wills. He does not sin if she marries. [n. 400]
7:37 For he who has determined, being steadfast in his heart, having no necessity, but having power of her own will: and has judged this in his heart, to keep his virgin, does well. [n. 403]
7:38 Therefore both he who gives his virgin in marriage does well: and he who does not give her does better. [n. 404]
7:39 A woman is bound by the law as long as her husband lives: but if her husband has fallen asleep, she is at liberty. Let her marry to whom she wills: only in the Lord. [n. 405]
7:40 But more blessed shall she be, if she so remain, according to my counsel. And I think that I also have the Spirit of God. [n. 408]
400. Above he treated of virgins. Here he treats about the guardians of virgins, showing, first, that they are permitted to give their virgins in marriage;
second, that this is not similarly permitted to married persons to contract marriage, except after the death of the husband, at a woman is bound.
In the first part, he first shows that a guardian can give his virgin in marriage;
second, that he does not sin by doing this, at he does not sin if she marries;
third, that he also does well by keeping her as a virgin, at for he who has determined;
fourth, that although both are good, the former is better than the latter, at therefore both he who gives his virgin in marriage.
401. In the first part, he first supposes the virgin to be of marriageable age; second, that she has the will to marry, at and it must be so; third, that he gives permission to marry, at let him do what she wills.
He says therefore, but if any man, as though to say, it is more honorable and advantageous to be without marriage, but still if any man thinks that he seems dishonored according to the judgment of men with regard to his virgin, fearing lest she be seduced, because she is above the age, that is, beyond puberty and already of marriageable years, and it must be so that she marry, because she does not want to be continent, what she, the virgin, wills, let him, the guardian, do.
402. Nor does the guardian sin, if the virgin marries; he says this, according to the Gloss, lest, even if the virgin does not sin, the guardian might seem to sin. Augustine says in On the Good of Widowhood: she who is not continent, let her marry; she who has not begun, let her deliberate; she who has set out, let her persevere; let no opportunity be given to the adversary, but let a false offering be withdrawn.
403. Then, when he says for he who has determined, he shows that the guard of a virgin does well by keeping her in a virginal state, where he mentions a fourfold condition advantageous for this. First, that the guardian be firm in the resolution to keep her as a virgin, second that he does not fear regarding the virgin’s own case, at having no necessity, third that he recognizes in the virgin the resolve of being continent, at but having power, fourth that he does this after deliberation, at and has judged this.
He says therefore, for he who has determined, as though to say: I say that he does not sin who gives his virgin, because in the other case, of a man who keeps her, it is evident that he does well. For he who has determined, in his heart to keep his virgin, being steadfast in his resolve, not being worried about offspring or anything of this kind, having no necessity of giving her, since the virgin wills to be continent, but having power, according to the continence of the ward, of fulfilling her own will, and has judged this in his heart, i.e., has discerned this by the judgment of reason, not by fickleness of mind: without prejudice, doing nothing from partiality (1 Tim 5:21). Has judged this, to keep his virgin. Ambrose says on this passage: nor forcing on her the kindling of marriage. Do you have daughters? Care for their bodies (Sir 7:26). He, finally, who does this, thus does well.
404. Then, when he says therefore both he who gives his virgin, he shows that although both are good, still virginity is better than marriage. Here he first approves the marital state; second, he gives preference to the virginal state, at he who does not give his virgin.
He says, then, therefore both he, as though to say: since it must happen as we said, therefore both he who gives his virgin in marriage does well, since what he does is licit, and he who does not give her, when the virgin agrees to be continent, does better. The Gloss says: he does better who places his merit before God, and frees her from solicitude. For that which is licit and advantageous is better than that which is licit but not advantageous. In the latter case one uses well an evil, in the former case one uses well a good. One uses well a good who dedicates continence to God, one uses badly a good, who dedicates continence to an idol. One uses badly an evil, relieving concupiscence by adultery, one uses well an evil, restraining concupiscence by marriage. Conjugal chastity is good, but virginal or widowed continence is better, according to the Gloss.
405. Then when he says, a woman is bound to the law, he shows that a married woman cannot similarly contract marriage, unless her husband has died. Here he first shows that a married woman cannot marry while her husband is alive; second that if her husband has died, she can marry another, at but if her husband has fallen asleep; third that it is better for her to be continent, at but more blessed shall she be; fourth that she should trust his advice, at and I think that I also have.
406. He says, therefore, a woman is bound, as though to say: he who does not give his virgin, does better. And truly better, because a woman is bound. Or he can be understood in this way: a virgin can marry at any time, but a married woman cannot, because a married woman is bound to the law, so that she cannot marry another man as long as her husband lives. A woman who has a husband, is bound to the law while her husband is alive (Rom 7:2).
407. Then, when he says, but if her husband has fallen asleep, in the sleep of death, about which sleep we read in John: Lazarus our friend has fallen asleep (John 11:11). Augustine remarks: he does not say the first, second, third, or fourth, or how often it is licit. Nor should we determine what the Apostle has not determined. Hence I should neither condemn any marriages nor pronounce them shameful by reason of their number.
If her husband has fallen asleep, I say, she is at liberty from the law of her husband, hence she is permitted to marry. Here it is evident that she is not bound to join herself to a previous husband who rises again.
But let her marry whom she wills. Unwilling marriages usually have bad outcomes: therefore it is said in Genesis: let us call the maid, and ask her what she wills (Gen 24:57). Let her marry, again, only in the Lord, that is, with a husband of her religion, for disparity of cult is prohibited by the law of marriage (Deut 7:3).
By this permission of the Apostle all the punishments and infamies are revoked that were formerly inflicted on a woman who entered a second marriage within the period of mourning, namely within a year.
Therefore in marriage is required legitimacy of persons, hence it is said she is at liberty, freedom of consent, hence he adds let her marry to whom she wills, parity of cult, hence he adds only in the Lord.
408. Then, when he says but more blessed shall she be, he shows that it is better for her to be continent than to marry, saying: although she is permitted to marry, more blessed shall she be, if she so remain, namely unmarried. And this is my counsel that I have given on the same matter: for she will have the sixty-fold fruit that is due to widows (Matt 13). Augustine: he clearly showed that one who marries a second husband after the death of a first is blessed, but more blessed is one who does not marry.
409. Then, when he says and I think that I also, he shows finally that they should trust his counsel because he makes this counsel under the inspiration of the Holy Spirit. And so he says and I think that I also, as though to say, one should act according to my counsel, because I think that I also, like the rest of the apostles, have the Spirit of God. But we ourselves, having the Spirit as first fruits (Rom 8:23).
Therefore this counsel should be followed both on account of the subsequent fruit, since more blessed shall she be, and on account of the authority of the one giving the counsel, since according to my counsel, and on account of the Spirit of God that inspires it, since I think that I also have the Spirit of God.
410. Here a question is asked about the saying I would have you to be without solicitude (1 Cor 7:32).
Against this: in solicitude, not slothful (Rom 12:11).
I respond that there spiritual solicitude is meant, but here temporal solicitude.
411. Again, on the text he is divided (1 Cor 7:34).
Against this: their heart is divided, now they shall perish (Hos 10:2).
I respond that there the division of principal intention is meant, but here the division of action.
412. Again the Gloss on the same passage says: he partly serves God, partly the world.
Against this: no one can serve two masters (Matt 6:24).
I respond that this is true with respect to equally serving two inasmuch as they are two, that is, inasmuch as they are contrary.
413. Again, on the passage: the unmarried woman. . . thinks on the things of the Lord (1 Cor 7:34), the Gloss says: she does not think about avoiding damnation by God.
Against this: she can be damned, as is evident in the parable of the foolish virgins.
I respond that she does not think on this alone, but together with this thinks about avoiding offending her spouse.
414. Again on the passage: that she may be holy both in body and spirit (1 Cor 7:34), the Gloss says: it cannot happen that it is not a holy body which the sanctifying Spirit uses.
Against this: the Holy Spirit used the tongue of Caiphas, which was not holy (John 11:49 ff).
I respond that the Spirit used it, but not as sanctifying.
415. Again, on the text: but for that which is noble (1 Cor 7:35). Against this: therefore matrimony would be base.
I respond that according to the Gloss, the author used the positive form to stand for the comparative.
416. Again, on the passage: he who does not give her, does better, the Gloss says, here, namely in marriage, a man makes good use of an evil.
On the contrary, that of which the use is good, is itself good.
I respond: that is understood about the per se use of a thing, i.e., for that to which it is ordered, not about the accidental use of it, namely for that to which it is ordered by the prudence of the one using it.
417. Again the Gloss on the same passage: it is better to make good use of a good thing, than to make good use of an evil thing.
On the contrary: the latter is more difficult than the former.
Response: here the evil of vice is meant, not of punishment.
418. Again, on that saying in the Gloss: two are permitted.
On the contrary: therefore second marriages are not from God.
Response: not inasmuch as they are second, except as a logical consequence.
419. Again, if her husband has fallen asleep, what should be said, if he reawakens?
I respond that renewed consent is required in order for there to be marriage.
420. Again, on the text I think that I also have the Spirit of God.
Against this: I am sure that neither death, nor life. . . shall be able to separate us from the love of God (Rom 8:38).
I respond that according to the Gloss he says this not by way of doubt, but as it were by way of rebuke.
Chapter 8
550Avoidance of Scandal