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| Introduction.
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On Virginity.
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Introduction.
The object of this treatise is to create in its readers a passion for
the life according to excellence. There are many distractions1344
| 1344 περισπάσμων. The allusion must be to 1 Cor. vii.
35;
but the actual word is not found in the whole of the N.T.,
though περιεσπᾶτο
is used of Martha, S. Luke x. 40. | , to use the word of the Divine Apostle,
incident to the secular life; and so this treatise would suggest, as a
necessary door of entrance to the holier life, the calling of
Virginity; seeing that, while it is not easy in the entanglements of
this secular life to find quiet for that of Divine contemplation, those
on the other hand who have bid farewell to its troubles can with
promptitude, and without distraction, pursue assiduously their higher
studies. Now, whereas all advice is in itself weak, and mere words of
exhortation will not make the task of recommending what is beneficial
easier to any one, unless he has first given a noble aspect to that
which he urges on his hearer, this discourse will accordingly begin
with the praises of Virginity; the exhortation will come at the end;
moreover, as the beauty in anything gains lustre by the contrast with
its opposite, it is requisite that some mention should be made of the
vexations of everyday life. Then it will be quite in the plan of this
work to introduce a sketch of the contemplative life, and to prove the
impossibility of any one attaining it who feel’s the
world’s anxieties. In the devotee bodily desire has become weak;
and so there will follow an inquiry as to the true object of desire,
for which (and which only) we have received from our Maker our power of
desiring. When this has received all possible illustration, it will
seem to follow naturally that we should consider some method to attain
it; and the true virginity, which is free from any stain of sin, will
be found to fit such a purpose. So all the intermediate part of the
discourse, while it seems to look elsewhere, will be really tending to
the praises of this virginity. All the particular rules obeyed by the
followers of this high calling will, to avoid prolixity, be omitted
here; the exhortation in the discourse will be introduced only in
general terms, and for cases of wide application; but, in a way,
particulars will be here included, and so nothing important will be
overlooked, while prolixity is avoided. Each of us, too, is inclined to
embrace some course of life with the greater enthusiasm, when he sees
personalities who have already gained distinction in it; we have
therefore made the requisite mention of saints who have gained their
glory in celibacy. But further than this; the examples we have in
biographies cannot stimulate to the attainment of excellence, so much
as a living voice and an example which is still working for good; and
so we have alluded to that most godly bishop1345
| 1345 Basil; rather than Gregory Thaumaturgus, as some have
conjectured. | ,
our father in God, who himself alone could be the master in such
instructions. He will not indeed be mentioned by name, but by certain
indications we shall say in cipher that he is meant. Thus, too, future
readers will not think our advice unmeaning, when the candidate for
this life is told to school himself by recent masters. But let them
first fix their attention only on this: what such a master ought to be;
then let them choose for their guidance those who have at any time by
God’s grace been raised up to be champions of this system of
excellence; for either they will find what they seek, or at all events
will be no longer ignorant what it ought to be.E.C.F. INDEX & SEARCH
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