12. But since, as the Lord
saith, “Not all receive this word;”2249
therefore let her who can receive
it, receive it; and let her, who containeth not, marry; let her,
who hath not begun, deliberate; let her, who hath undertaken it,
persevere; let there be no occasion given unto the
adversary, let
there be no oblation withdrawn from
Christ. Forsooth in the
marriage bond if chastity be
preserved, condemnation is not
feared;
but in widowed and virginal continence, the excellence of a greater
gift2250
is sought
for: and, when this has been sought, and chosen, and by
debt of
vow
offered, from this time not only to enter upon
marriage, but,
although one be not
married, to wish to marry is matter of
condemnation. For, in order to show this, the
Apostle saith not,
“When they shall have lived in
delights, in
Christ” they
marry;
2251
but
“they wish to marry; having,” saith he, “condemnation, in
that they have made of none effect their first
faith,” although
not by marrying, yet by wishing; not that the marriages even of
such are judged matter of condemnation; but there is
condemned a
wrong done to purpose, there is
condemned a broken
faith of
vow,
there is
condemned not a
relief by lower good, but a fall from
higher good: lastly, such are
condemned, not
because they have entered upon
marriage faith afterwards, but
because they have made of none effect the first
faith of
continence. And in order to suggest this in few words, the
Apostle
would not say, that they have condemnation, who after purpose of
greater sanctity marry, (not because they are not
condemned, but
lest in them
marriage itself should be thought to be
condemned:)
but, after he had said, “they wish to marry,” he straightway
added, “having condemnation.” And he stated the reason, “in
that they have made of none effect their former faith,” in order
that it may appear that it is the will which fell away from its
purpose, which is condemned, whether marriage follow, or fail to
follow.
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