Marriage and Virginity
26, 34. As strongly as possible, however, we exhort our faithful who have wives not to be so bold as to judge those holy fathers by their own weakness, comparing themselves with one another (2 Cor 10:12), as the apostle says. They would fail to understand the strength a soul has in the service of righteousness against lust. It has to prevent itself from acquiescing in those sensual feelings and allowing them to develop and insinuate themselves into intercourse to a greater degree than is needed for procreation. This is what is required by nature's plan, required by social custom, and required by the decrees of the law.
The reason why they have these doubts about those fathers is that through lack of self-control they themselves have either chosen marriage or are immoderate in their relations with their wives. Nevertheless, married men and women who are celibate, because they have vowed their chastity to God, either by mutual agreement or after the death of their spouse, should realize that they have a greater reward due to them than conjugal chastity can claim. Just the same, not only should they not lose respect for the marriages of the fathers in the light of their own commitment, but they should not hesitate to hold them in higher esteem, despite their own commitment. They married as a prophetic sign, and in intercourse they sought only to have offspring, and in their offspring sought only to contribute to the coming of Christ in his humanity.
35. In a very special way we also urge young men and women who dedicate their virginity to God to be conscious of the need to be careful about how they live while still here on earth, with humility all the greater because what they have vowed is more heavenly. Was it not written, The greater you are, the more you must make yourself lowly in all things (Sir 3:18)?
It is for us, therefore, to speak about their greatness, and for them to think about great humility. Even though they are not married, they are not better than some married persons, namely those holy fathers and mothers in the past, because if they did marry, they would not be as good as those were. With that exception, however, they should be in no doubt that they surpass all other married persons, including all at the present time, even those who are celibate after having had the experience of marital relations. They do not surpass them as much as Susanna was surpassed by Anna, but as much as both were by Mary.†56 I speak only with reference to the holy integrity of the body; for who is there who is unaware of Mary's other merits? Let them, therefore, adopt a way of life befitting such a lofty undertaking. They will live then in full assurance of receiving a magnificent reward. They will know indeed that, although the splendor with which they will shine in glory will vary according to their differing merits, they and all the faithful, the chosen and beloved members of Christ, who will come in great numbers from East and West, will all be granted the same great privilege. They will recline at table in the kingdom of God with Abraham and Isaac and Jacob,†57 those who did not marry for this world but for Christ, and for Christ became fathers.
Notes
Augustine's notion that the husband and wife form the primary bond of society is reminiscent of traditional Roman, especially Stoic, ideals. See, for example, Cicero, On Duties I, 54.
†2 See Gn 2:21-22.
Augustine here declines to offer an opinion on the nature of human procreation before the fall. In his earlier writings, for example, On Genesis: A Refutation of the Manicheans, he was inclined to interpret Genesis 1:28 in a figurative sense. By the time he completed his Literal
Meaning of Genesis, Augustine had determined that God originally intended Adam and Eve to populate the earth physically, even before sin and death intervened. For a full discussion see
Elizabeth Clark, "Heresy, Asceticism, Adam and Eve. Interpretation of Genesis 1-3 in the Later Latin Fathers," in Ascetic Piety and Women's Faith. Essays on Late Ancient Christianity (Lewiston/Queenston: Edwin Mellen Press, 1986) 353-385.
[Translator] In the Latin the point is more incisive as the text from Genesis and the psalm have the same word "multiply" (multiplicare). A literal rendering of the text from the Psalm might be: "You will multiply me for strength in my soul."
†5 See Dt 29:5.
†6 See Mt 19:9.
†7 See Jn 2:2.
Jesus' teaching on divorce and his presence at the Cana wedding were frequently used in the early Church to defend the value of marriage. See, for example, Clement of Alexandria, Stromateis III, 6, 47; Augustine, Homilies on the Gospel of John 9, 2; Answer to Adimantus 3, 1-3.
The idea of "trust" or "fidelity" (fides) was important in Roman social relations. It connoted the loyalty required in reciprocal relationships, such as those between patrons and clients. See Susan Treggiari, Roman Marriage. Iusti Coniuges from the Time of Cicero to the Time of Ulpian (Oxford: Clarendon Press, 1991) 237.
The situation Augustine has described is the relationship of concubinage, in which he himself was engaged for many years. See Confessions IV, 2, 2 and VI, 15, 25.
Augustine's term concupiscentia has been translated here as "sensuality." It refers to the tendency for sexual desire, after being damaged by the sin of Adam and Eve, to run contrary to the control of reason and will. An excellent discussion can be found in Gerald Bonner, "Libido and Concupiscentia in St. Augustine," Studia Patristica 6 (1962) 303-314.
†12 See 1 Cor 7:6.
†13 See 1 Cor 7:4-6.
When Augustine speaks of the "venial sin" in marital intercourse apart from the intention to procreate, he means that the fault (culpa) involved is forgiven because of the good of marital fidelity.
†15 See 1 Cor 7:10-11.
In Adulterous Marriages Augustine examines in detail these biblical texts dealing with the indissolubility of marriage. See below, pp. 145-153, 168-179.
[Translator] The word sacramentum, translated here as "symbol," originally referred to something that not only symbolized a duty or commitment, but also made it effective, as for example, money deposited by parties to a lawsuit to insure compliance with the eventual judgment. So the word, and its English equivalent, "sacrament," acquired its theological meaning of a ritual that effects what it symbolizes. The translation as "sacrament" will be used where this is the meaning.
Here Augustine seems to suggest that only Christian marriage bears the "sacrament" of indissolubility. In later writings he will recognize an indissoluble character in all human marriages, but "especially among Christians." See Answer to Julian V, 12, 46 and the discussion in Émile Schmitt, Le mariage chrétien dans l'oeuvre de saint Augustin (Paris:
Études Augustiniennes, 1983) 244-225.
†19 See Dt 24:1; Mt 19:8.
†20 See Dn 13:22.
†21 See Lk 2:36-37.
†22 See Lk 1:27.
Augustine's argument in this chapter appears to be directed against the views of Saint
Jerome. In his treatise Against Jovinian I, 7: PL 23, 229, Jerome had argued: "If it is good not to touch a woman, it is bad to touch one; for there is no opposite to goodness but badness."
†24 See 1 Tm 5:14.
†25 See 1 Cor 7:5.
†26 See Rom 1:26-27.
†27 See 1 Tm 5:6.
†28 See 1 Cor 7:6.
Augustine has in mind the situations described in Genesis when Abraham produced a child by Sarah's slave Hagar (Gn 16:1-4) and Jacob produced a child by Rachel's slave Bilhah
†30 See Phil 1:23.
In his Revisions II, 22 (48), 2: CCL 57, 108, Augustine later modified his view on this matter. There he explained: "I said this because the right and proper use of passion (libido) is not passion. For just as it is evil to use good things in the wrong way, so it is good to use evil things in the right way. At another time I argued more carefully on this subject, especially against the new Pelagian heretics." Augustine has in mind his writings against Julian of Eclanum.
In Letter 47, 6 to Publicola Augustine briefly discusses the case of eating food sacrificed to idols.
†33 See 1 Cor 8:7.
Augustine's argument about the sexual morality of the Old Testament saints was originally deployed to defend them against the criticism of the Manichees. Here the same argument is used to demonstrate against Jovinian that marriage in the Christian dispensation is not as virtuous as in the past.
†35 See Acts 4:32.
See 1 Tm 3:2; Ti 1:6. The exclusion from the clergy of those who had been married more than once was a long-standing tradition among the early Christians. See Tertullian, To His Wife I, 7.
The story is found in Plutarch, Cato the Younger 25, who indicates that the incident was a matter of some controversy. Cato divorced his wife Marcia, so that she could marry his friend, Quintus Hortensius, and bear him children. See Augustine, Faith and Works 7, 10.
†38 See Gn 22:12.
Augustine refers to a traditional interpretation of Matthew 13:23. The thirtyfold fruit is that of marriage; the sixtyfold is that of widowhood; the hundredfold is that of virginity. See
Holy Virginity 45, 46, where he offers a variety of different interpretations of the manifold fruits.
†40 See Mi 5:2.
†41 See Gn 24:2-4.
Augustine is commenting on the purity laws in Leviticus 15:16-18.
Augustine discusses the morality of nocturnal emissions in Confessions X, 30, 41. He argues that a person is not responsible for actions to which the conscious mind does not assent. See also Literal Meaning of Genesis XII, 15, 31.
†44 See Lv 15:19-24.
†45 See Nm 19:11.
Augustine's term habitus has been translated here as a "habitual disposition" and, later, simply as a "disposition." The word suggests a settled trait of character, one that may be present internally without necessarily being evident in external action. See A. Blaise, Lexicon latinitatis medii aevi (Turnhout: Brepols, 1975) 432.
†47 See Jb 1.
†48 See 1 Tm 5:23.
†49 See Dt 25:5-10.
[Translator] As the comparison is with Abraham, Augustine is considering men specifically. Women are compared to Sarah separately further on.
†51 See 1 Cor 15:33.
†52 See 2 Cor 12:16.
In this paragraph Augustine has responded to the arguments of Jovinian, who maintained that the dignity of marriage in the Old Testament indicates that it should be equally valued in the New. Celibate Christians, Jovinian argued, would not dare to maintain that they are superior to Abraham or Sarah.
In his Revisions II, 22 (48), 2: CCL 57, 108, Augustine later corrected his comment on Abraham: "Even if his son were slain, one ought to believe that Abraham believed that he would soon be returned to him by being raised from the dead, as we read in the Letter to the Hebrews." Augustine is referring to Hebrews 11:19: He considered the fact that God is able even to raise someone from the dead—and figuratively speaking—he did receive him back.
†55 See 1 Cor 7:32.
In Holy Virginity 20, 20 Augustine appeals to the story of Susanna, falsely accused of adultery by two elders (Daniel 13), as an example of marital fidelity. Anna, who had lived as a widow to the age of eighty-four and spent day and night in the temple (Lk 2:36-37), is the model of the piety of the widow.
†57 See Mt 8:11.
HOLY VIRGINITY
Introduction
Augustine composed Holy Virginity (around 401) as a companion to The Excellence of Marriage. As he indicated in the Revisions:†1
After I wrote The Excellence of Marriage, I was expected to write on holy virginity, and I did not delay. Insofar as I was able, in one book I have shown that it is a gift of God, how great a gift it is, and with what great humility it is to be guarded.
Like The Excellence of Marriage, Holy Virginity was written as a response to the controversy surrounding the views of Jovinian. Augustine sets out to demonstrate that two mutually opposed positions must be avoided. On the one hand, against the supporters of Jovinian, Augustine argues that the celibate life is genuinely superior to the married life. On the other hand, against the Manichees and other extremists who regarded sex and marriage as something evil, Augustine argues that marriage, while a lesser good than celibacy, is still something good (21, 21)
Augustine arranged Holy Virginity into two, roughly equal parts. The first part (2, 2–30, 30) offers instruction on the nature and purpose of consecrated virginity; the second part (31, 31– 52, 53) is an extended warning to virgins to avoid the danger of pride.†2 For Augustine, Christian virginity derives its significance from the virginity of the Church. Since the whole
Church has been described by the apostle Paul as a virgin betrothed to the one man Christ (2
Cor 11:2), consecrated virgins reflect in their bodies what the whole Church preserves in its faith (2, 2). The model for virgins is the Virgin Mary, who, Augustine says, had dedicated herself to perpetual virginity even before the annunciation. In both Mary and consecrated virgins, therefore, the choice for virginity was freely made and not the response to a command (4, 4). Although virginity is something preserved in the flesh, its origin lies in the spirit where it is maintained by religious devotion (8, 8).
A large portion of Holy Virginity is dedicated to the explanation of biblical texts that Jovinian and his followers had used to argue for the equality of marriage and celibacy. For example, Jovinian had cited 1 Corinthians 7:26 (I think that in view of present needs it is good for you to remain as you are), arguing that Paul meant that celibacy was useful in this life in order to avoid some of the burdens of marriage, but that it did not affect the nature of a Christian's reward in heaven. Augustine strongly opposed this interpretation. Virginity, he insisted, is a participation in the life of angels and "a foretaste of eternal incorruptibility" (13, 12). He presented other Pauline texts, such as 1 Corinthians 15:41-42 (For one star differs from another star in splendor, and it is like that with the resurrection of the dead), in order to demonstrate the eschatological value of Christian celibacy (14, 14; 26, 26).
Likewise, Augustine argued, Jesus' teaching about those who have made themselves eunuchs for the kingdom of heaven†3 proves that celibacy has value not only in this life, but also in the next (23, 23). In heaven virgins will experience a degree of joy distinct from that enjoyed by others: "It will be the joy of the virgins of Christ, about Christ, in Christ, with Christ, following Christ, through Christ, because of Christ" (27, 27).
Despite his enthusiasm for virginity, however, Augustine spends nearly half of the treatise
Holy Virginity in admonitions to the celibate Christian to cultivate the virtue of humility. He repeatedly insists that it is precisely the grandeur of virginity that renders the holy virgin, rather than the patent sinner, liable to the vice of pride: "Give me the woman who professes perpetual chastity and has none of these moral defects. It is for her that I fear pride; it is for that great gift in her that I fear the cancer of self-satisfaction. The more she has reason to be pleased with herself, the more I am apprehensive that, by being pleasing to herself, she will be displeasing to God, who resists the proud and gives grace to the humble (34, 34, citing James
4:6)."
Augustine turns to the teachings of Jesus to support this emphasis on humility. The first beatitude (Mt 5:3: Blessed are the poor in spirit, for theirs is the kingdom of heaven), the story of the faithful centurion (Mt 8:8-10), the parable of the Pharisee and the tax collector in the temple (Lk 18:10-14), among other biblical texts, help Augustine to establish that humility is a virtue especially needed by Christians who have chosen the celibate life (33, 34). Christ himself is the great paradigm of humility, as he himself has taught: Learn from me, for I am meek and humble of heart (35, 35, citing Mt 11:29). The incarnation is the prime example of this humility, in which the Son of God emptied himself, took the form of a slave, and humbled himself, becoming obedient to the point of death (31, 31, citing Phil 2:7-8). "It is great love that made Christ humble," Augustine argues, "and only love will preserve the virgin from the sin of pride" (37, 38).
Augustine's famous teaching on the absolute priority of God's grace in the Christian life is strongly in evidence when he discusses the humility of virgins. Celibacy must be regarded as a gift from God (40, 41). Only God's grace has preserved the faithful virgin from sinning; therefore, she must regard herself as having been forgiven even of those sins that she has not committed (41, 42). As a further inducement to humility, Augustine reminds the celibate
Christian that even though celibacy is greater than marriage, other virtues, such as readiness for martyrdom, surpass the virtue of virginity. For example, since no one knows how he or she will respond under torture, a person's true spiritual state always remains hidden in this life. It may be that a married woman is prepared to die for the faith, while a virgin is not (46, 46–47, 47). No Christian, therefore, should ever regard herself or himself as superior to another. Since no one is ever entirely free from sin, all must pray daily, Forgive us our trespasses (48, 48, citing Matthew 6:12).
Augustine's insistence on the necessity of humility in the second part of Holy Virginity suggests that he shared some of the concerns expressed by Jovinian regarding the ascetic movement. Although he strongly supported the practice of celibacy and clearly viewed the celibate life as superior to the married life, Augustine's sense of the pervasiveness of human sin and the absolute priority of God's grace gave him reason to be skeptical of any person's claim to special holiness based on ascetic virtue. While he wholeheartedly endorsed the notion that celibacy is a higher state of Christian perfection, he insisted that only the mystery of God's grace is responsible for it.
Notes
†1 Revisions II, 23 (49), 1: CCL 57, 109.
See, for example, Holy Virginity 1, 1, where Augustine describes the division of the treatise: "So not only must we preach virginity so that it may be loved; we must also instruct it so that it will not become puffed up with pride."
†3 See Mt 19:10-12.
Holy Virginity
Introduction
1, 1. We have recently published a book on The Excellence of Marriage. In it we gave advice to virgins, as we urge them now, not to let the splendor of their greater gift from God lead them to disdain the early fathers and mothers of God's people in comparison with themselves.
The apostle extols them as the olive tree, lest the wild olive grafted on become haughty.†1
They who served the future Christ even by having children should not on that account be thought to have less merit because in God's law the celibate state ranks higher than matrimony, and holy virginity higher than marriage. In them future events, which we now see being accomplished with marvelous efficacy, were still being prepared and brought to birth, and even their married life had the character of prophecy.†2 For this reason it is fitting that some of them are honored for their many children, not because of the usual human joy and expectation but because of the unfathomable designs of God, and others of them are honored because even their sterility was made fertile. In the present times, however, those to whom it is said, If they are unable to be continent, they should marry; for it is better to marry than to burn (1 Cor 7:9), do not need our encouragement, but our sympathy. On the other hand, those who have been told, Let anyone who is able to accept this accept it (Mt 19:12), need to be encouraged so that they will not be frightened; but also they need to be frightened, so that they will not become proud. So not only must we preach virginity, for it to be loved; but we must also instruct it, so that it will not become puffed up with pride.†3
Virgins Should Emulate the Virginity of the Church
2, 2. This is what we have set out to do in the present treatise. May Christ help us, the son of the Virgin and the spouse of virgins, born in the flesh from a virgin womb and married spiritually in a virginal matrimony. Since, therefore, as the apostle says, the whole Church is a virgin betrothed to the one man Christ (2 Cor 11:2), what great honor is due to those of its members who preserve even in their bodies what the whole Church preserves by faith, in imitation of the mother of its spouse and Lord! For the Church too is both virgin and mother.
If she is not a virgin, why are we concerned for her integrity? If she is not a mother, why do we address ourselves to her children? Mary gave birth physically to the head of this body; the Church gives birth spiritually to that head's members. In both virginity is no obstacle to fertility; in both fertility does not extinguish virginity. The Church as a whole is holy both physically and spiritually, but she is not physically a virgin as a whole, though she is spiritually. How much greater is her holiness, therefore, in those of her members in whom she is a virgin both physically and spiritually?
Spiritual Kinship Is More Important than Physical Kinship
3, 3. It is written in the gospel that when a message was brought to Christ that his mother and brothers, that is his relatives by birth, were waiting outside unable to come nearer because of the crowd, he answered, "Who is my mother? Who are my brothers?" And stretching his hands out over his disciples, he said, "These are my brothers"; and then, "Whoever does my Father's will, that person is my brother and mother and sister" (Mt 12:48-50). What was he teaching us other than to value our spiritual family more highly than relationship by birth, and that what makes people blessed is not being close to upright and holy persons by blood relationship, but being united with them by obeying and imitating their doctrine and way of life. It was a greater blessing for Mary, therefore, to receive Christ's faith than to conceive his flesh. In fact, when someone said, Blessed is the womb that bore you, he himself answered, Rather, blessed are they who hear the word of God and keep it (Lk 11:27-28). Finally, what advantage was that relationship for his brothers and sisters, that is those related to him by birth, who did not believe in him? So even the close relationship of being his mother would have been no benefit to Mary, if she had not carried Christ in her heart, a greater privilege than doing so in her body.
The Virgin Mary, A Model for Consecrated Virgins
4, 4. Her virginity is also all the more pleasing and acceptable, because it was not that Christ withdrew her from any further male defilement after he was conceived, but he chose to be born from her when she was already dedicated to God, before he was conceived. This is implied by the words of Mary's answer to the angel who brought her the message that she would bear a child. How is that to be, she said, since I know not man? (Lk 1:34). She surely would not have said this, if she had not already made a vow consecrating herself to God as a virgin.†4 Since, however, the customs of the Jews still did not allow for this, she was betrothed to an upright man, one who would not take away by force what she had already vowed to God, but would protect it against any assailant. Even if she had only said, How is that to be? without adding, since I know not man, she would not have been asking how a woman would give birth to a son she had been promised, had she married with the expectation of having marital intercourse. She could have been commanded to remain a virgin, for the Son of God to take the form of a slave in her by a fitting miracle; but, in case it might be thought that only the woman who was worthy to conceive a child without the marital act should be a virgin, she who would be the model for consecrated virgins dedicated her virginity to God at a time when she still did not know she was going to conceive. The imitation of heavenly life in a mortal earthly body arose from a vow rather than a command, chosen from love rather than imposed by obedience. In this way, by being born from a virgin who had decided to remain a virgin before she knew who would be born from her, Christ chose to approve of holy virginity rather than command it. Even in the woman in whom he took the form of a slave, he wanted virginity to be voluntary.
All Christians Share in the Motherhood of Christ
5, 5. There is no reason, therefore, why God's virgins should regret that they too cannot be mothers physically while still preserving their virginity. Virginity could give birth with honor only to the one who could have no equal in the manner of his birth. Truly, though, that motherhood of one holy virgin is an honor for all holy virgins. They too are Christ's mothers, along with Mary, if they do the will of his Father. For the same reason Mary too is Christ's mother in a more praiseworthy and blessed way, according to the statement previously cited: Whoever does my Father's will, that is my brother and sister and mother (Mt 12:50). He declares that the people whom he redeemed have all these family relationships with himself, though spiritually; he has holy men and holy women as his brothers and sisters, because they are coheirs with him of the heavenly inheritance.†5 His mother is the whole Church, because through God's grace she certainly gives birth to his members, his faithful. In addition every devout soul that does the will of his Father by the fertile power of charity is Christ's mother in those to whom it gives birth, until Christ himself is formed in them.†6 In doing God's will, therefore, physically Mary is only Christ's mother, but spiritually she is both mother and sister.
The Virginity of Mary and the Virginity of the Church
6, 6. So that woman, and she alone, was both a mother and a virgin, not only spiritually but also physically. She is not spiritually the mother of our head, as that is the Savior himself. On the contrary, she was born spiritually from him, as everyone who believes in him, including her, is rightly called a child of the bridegroom.†7 On the other hand, clearly she is the mother of his members, which is ourselves, since she has cooperated with charity for the birth of the faithful in the Church. They are the members of that head, but she is physically the mother of the head himself. So it was fitting that by a unique miracle our head was born physically from a virgin, to signify that his members would be born spiritually from the virgin Church.
Only Mary, then, is mother and virgin both spiritually and physically, both Christ's mother and Christ's virgin. On the other hand, the Church as a whole, in the saints destined to possess
God's kingdom, is Christ's mother spiritually and also Christ's virgin spiritually, but as a whole she is not these things physically. Rather, in some persons she is a virgin of Christ and in others she is a mother, though not Christ's mother. Both married women of faith and virgins consecrated to God are Christ's mothers spiritually, because with holy practices and with love they do the will of the Father, with a pure heart and good conscience and sincere faith (1 Tm
1:5). Those, however, who give birth physically in the married state do not give birth to Christ but to Adam, and therefore, because they know what they have given birth to, they hasten to have their children made members of Christ by being bathed in the sacraments.†8
The Excellence of Marriage Does Not Surpass That of Virginity
7, 7. I have said this so that married motherhood will not dare to put itself in competition with intact virginity, and invoke the example of Mary and say to God's virgins: "She is to be honored in her body for two things, virginity and motherhood, since she both remained a virgin and became a mother. As it is not possible for us both to have this privilege completely, we have shared it, by you being virgins and us mothers. The preservation of your virginity consoles you for what you miss in not having children, and we are compensated for the loss of our virginity by the benefit of having children."†9 These words of married women of faith to consecrated virgins could only be supported if they gave birth physically to Christians. In that case, apart from her physical virginity, the motherhood of Mary would be more splendid only in this one single respect, that she conceived the actual head of these members whereas they conceived only the members of that head. This, however, is not the case now. Even though this argument is put forward by women who are married and have relations with their husbands only to have children, and think of nothing for their children other than to win them for Christ, and bring this about as soon as possible, nevertheless they are not born from their flesh as Christians, but they become so afterward. Their mother then is the Church, inasmuch as she is spiritually the mother of Christ's members, as she is also spiritually his virgin.
Mothers, who give birth physically to children who are not Christians, cooperate in this holy child-bearing in order for them to become what they know they could not have been by physical birth. They cooperate by themselves being also virgins and mothers of Christ, namely, in faith, which works through love (Gal 5:6).
Virginity Is Honorable When Consecrated to God
8, 8. No kind of physical motherhood, therefore, is comparable with holy virginity, even considering only physical virginity. This too is honored not because it is virginity, but because it is consecrated to God, and although it is preserved in the flesh, its spirit is preserved by religious devotion. For this reason physical virginity, which is vowed and maintained by chastity and piety, is also spiritual. Just as no one uses one's body impurely unless wickedness first has its beginning in the soul, so too no one keeps one's body pure unless chastity first takes root in the soul. Furthermore, although conjugal chastity is observed in the flesh, it is not attributed to the flesh but to the mind, as it is under its control and guidance that the flesh itself has union only with its own spouse. If this is so, with how much greater justification, and with how much more honor, must celibacy be counted among the spiritual goods, when bodily integrity is vowed and consecrated to the very Creator of soul and body, and preserved for him!†10
Virginity Is Superior to Physical Motherhood
9, 9. No one should think, therefore, that actual motherhood can make up for the loss of virginity even for women who look for nothing in marriage other than to have children to dedicate to the service of Christ. At earlier times, before Christ became man, there was need to have descendants physically for a large nation, for it to be the bearer of prophecy. Now, however, since members of Christ to be God's people and citizens of the kingdom of heaven can be brought in from the whole human race and from every nation, Let anyone who is able to accept it, accept sacred virginity (Mt 19:12), and only those who are unable to be continent