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| Chapter XIII. St. Ambrose, treating of the words in the Gospel concerning eunuchs, condemns those who make themselves such. Those only deserve praise who have through continence gained the victory over themselves, but no one is to be compelled to live this life, as neither Christ nor the Apostle laid down such a law, so that the marriage vow is not to be blamed, though that of chastity is better.
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Chapter XIII.
St. Ambrose, treating of the words in the Gospel
concerning eunuchs, condemns those who make themselves such.
Those only deserve praise who have through continence gained the
victory over themselves, but no one is to be compelled to live this
life, as neither Christ nor the Apostle laid down such a law, so that
the marriage vow is not to be blamed, though that of chastity is
better.
75. So, then, a
commandment to this effect is not given, but a counsel is.
Chastity is commanded, entire continence counselled. “But
all men cannot receive this saying, but they to whom it is given.
For there are eunuchs which were so born from their mothers
womb,”3387
in whom
exists a natural necessity not the virtue of chastity. “And
there are eunuchs who have made themselves eunuchs,” of their own
will, that is, not of necessity. “And there are eunuchs
which were made eunuchs of men.…”3388
| 3388 There would
seem to be a passage lost here. | And, therefore, great is the
grace of continence in them, because it is the will, not incapacity,
which makes a man continent. For it is seemly to preserve the
gift of divine working whole. And let them not think it too
little not to be impeded by the inclination of the body, for if the
reward for going through that conflict is taken from their reach, the
matter of sin is also removed, and though they cannot receive the
crown, no more can they be overcome. They have other kinds of
virtues by which they ought to commend themselves if their faith be
firm, their mercifulness abundant, avarice far from them, grace
abundant. But in them there is no fault, for they are ignorant of
the act of sin.
76. The case is not the same of those who
mutilate themselves, and I touch upon this point advisedly, for there
are some who look upon it as a holy deed to check by the evil violence
of this sort. And though I am not willing to express my own
opinion concerning them, though decisions of our forefathers are in
existence; but then consider whether this tends not rather to a
declaration of weakness than to a reputation for strength. On
this principle no one should fight lest he be overcome, nor make use of
his feet, fearing the danger of stumbling, nor let his eyes do their
office because he fears a fall through lust. But what does it
profit to cut the flesh, when there may be guilt even in a look?
“For whosoever looketh on a woman to lust after her hath
committed adultery already with her in his heart.”3389
And likewise she who looks on
a man to lust after him commits adultery. It becomes us, then, to
be chaste, not weak, to have our eyes modest, not feeble.
77. No one, then, ought, as many suppose, to
mutilate himself, but rather gain the victory; for the Church gathers
in those who conquer, not those who are defeated. And why should
I use arguments when the words of the Apostle’s command are at
hand? For you find it thus written: “I would that
they were mutilated who desire that you should be
circumcised.”3390
For why
should the means of gaining a crown and of the practice of virtue be
lost to a man who is born to honour, equipped for victory? how can he
through courage of soul mutilate himself? “There be eunuchs
which have made themselves eunuchs for the kingdom of heaven’s
sake.”3391
78. This, however, is not a commandment
given to all, but a wish set before all. For he who commands must
always keep to the exact scope of the commandments, and he who
distributes tasks must observe equity in looking into them, for:
“A false balance is abomination to the Lord.”3392
There is, then,
an excess and a defect in
weight, but the Church accepts neither, for: “Excessive and
defective weights and divers measures, both of them are alike
abominable in the sight of the Lord.”3393
There are tasks which wisdom
apportions, and apportions according to the estimate of the virtue and
strength of each. “He that is able to receive it let him
receive it.”3394
79. For the Creator of all knows that the
dispositions of each are different, and therefore incited virtue by
rewards, instead of binding weakness by chains. And he, the
teacher of the Gentiles, the good guide of our conduct, and instructor
of our inmost affections, who had learnt in himself that the law of the
flesh resists the law of the mind, but yields to the grace of Christ,
he knows, I say, that various movements of the mind are opposed to each
other; and, therefore, so expresses his exhortations to chastity, as
not to do away with the grace of marriage, nor has he so exalted
marriage as to check the desire of chastity. But beginning with
the recommendation of chastity, he goes on to remedies against
incontinence, and having set before the stronger the prize of their
high calling, he suffers no one to faint by the way; approving those
who take the lead so as not to make little of those who follow.
For he, himself, had learnt that the Lord Jesus gave to some barley
bread3395
lest they should faint by the way, and
administered His Body to others,3396
that
they might strive for the kingdom.
80. For the Lord Himself did not impose this
commandment, but invited the will, and the Apostle did not lay down a
rule, but gave a counsel.3397
But
this not a man’s counsel as to things within the compass of
man’s strength, for he acknowledges that the gift of divine mercy
was bestowed upon him, that he might know how faithfully to set first
the former, and to arrange the latter. And, therefore, he
says: “I think,” not, I order, but, “I think
that this is good because of the present distress.”3398
81. The marriage bond is not then to be shunned as
though it were sinful, but rather declined as being a galling
burden. For the law binds the wife to bear children in labour and
in sorrow, and is in subjection to her husband, for that he is lord
over her. So, then, the married woman, but not the widow, is
subject to labour and pain in bringing forth children, and she only
that is married, not she that is a virgin, is under the power of her
husband. The virgin is free from all these things, who has vowed
her affection to the Word of God, who awaits the Spouse of blessing
with her lamp burning with the light of a good will. And so she
is moved by counsels, not bound by chains. E.C.F. INDEX & SEARCH
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