The statements of the fathers.
The statements of the fathers.
§ 103. Bellarmine takes the third class of arguments from the statements of the fathers.
We respond. (1) This kind of proof is secondary.
** Furthermore, when the fathers mention supererogation, they do not intend to say that one can perform a duty beyond the whole moral Law, but, as it were, either “beyond the negative part” (Chrysostom, on Romans 4, homily 8), or “beyond external actions” (Chrysostom, on 1 Corinthians, homily 3), or “beyond any commandment” (Augustine, Sermon 18 de verb. apost.), or “beyond the commandment common to the rest of the people” (Optatus of Milevis, Contra Parmen., bk. 6; and Augustine, De opere monach., ch. 5). Therefore Anselm (De concep. virg.) is correct: no one can pay back as he owes. Christ alone has paid back more than was owed on behalf of all those who are being saved. **
(2) In the second place, the statements of the ancients with regard to celibacy differ among themselves. Tertullian and Jerome praise celibacy while defaming marriage; more about this in its own place [On Marriage, Celibacy, and Similar Topics (Commonplace XXVIII), §§ 496–498].
(3) Dr. Chemnitz (Loci, part 2, p. 287) points out that there are two particular reasons for [their] opinions about celibacy: first, those who were brought up in the schools of the philosophers and afterward had been converted to Christianity tried to accommodate the doctrine of the Gospel to the opinions of the philosophers concerning the perfect man, concerning freedom from passion [ἀπάθεια], and concerning perfection [κατόρθωμα]. Second, they were being hard pressed by heathen philosophers, especially by Celsus and Julian, who were raising objections from Matthew 5: since the [proper] explanations had not been satisfactorily explained, they began to answer that Christ had praised such things more than He had commanded them.
(4) We are not denying that the continence of virginity is a counsel, because the apostle declares this clearly [1 Cor. 7:25, 40 Vg]. However, the question is whether we can perform a work of supererogation in addition to the perfect fulfillment of the divine Commandments (by accepting the counsel of celibacy [in this case], but this could be applied to other things as well) which would be worthy of eternal life.