On Virginity.

Introduction.

The object of this treatise is to create in its readers a passion for the life according to excellence. There are many distractions1    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 bishop2    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.

ΓΡΗΓΟΡΙΟΥ ΕΠΙΣΚΟΠΟΥ ΝΥΣΣΗΣ ΠΕΡΙ ΠΑΡΘΕΝΙΑΣἘπιστολὴ μηνύουσα τὰ ὑποτεταγμένα τῶν κγʹ κεφαλαίων ἅτινά ἐστι προτροπὴ εἰς τὸν κατ' ἀρετὴν βίον. Ὁ μὲν σκοπὸς τοῦ λόγου ἐστὶν ἐπιθυμίαν τῆς κατ' ἀρετὴν ζωῆς τοῖς ἐντυγχάνουσιν ἐμποιῆσαι: πολλῶν δὲ τῷ κοινοτέρῳ βίῳ, καθὼς ὠνόμασεν ὁ θεῖος ἀπόστολος, τῶν περισπασμῶν ἐγκειμένων ἀναγκαίως ὁ λόγος ὥσπερ τινὰ θύραν καὶ εἴσοδον τῆς σεμνοτέρας διαγωγῆς τὸν τῆς παρθενίας ὑποτίθεται βίον, ὡς οὔτε τοῖς ἐμπλακεῖσι τῇ τοῦ βίου κοινότητι ῥᾴδιον τὸ καθ' ἡσυχίαν προσφιλοσοφεῖν τῇ θειοτέρᾳ ζωῇ καὶ τοῖς ἀποταξαμένοις πάντῃ τῷ ταραχώδει βίῳ πολλῆς εὐκολίας οὔσης ταῖς ὑψηλοτέραις ἀσχολίαις παρεδρεύειν ἀπερισπάστως. Καὶ ἐπειδὴ καθ' ἑαυτήν πως ἀργοτέρα πρὸς τὸ πείθειν ἐστὶν ἡ συμβουλὴ καὶ οὐκ ἄν τις ῥᾳδίως ὑπαγάγοιτό τινα ψιλῷ τῷ λόγῳ πρός τι τῶν ὠφελούντων ἐγκελευόμενος, εἰ μὴ πρότερον ἀποσεμνύνειεν ἐκεῖνο πρὸς ὃ τὸν ἀκροατὴν παρορμᾷ, τούτου χάριν ἀπὸ τῶν ἐγκωμίων τῆς παρθενίας ὁ λόγος ἀρξάμενος, οὕτως εἰς τὴν συμβουλὴν καταλήγει. Μᾶλλον δέ πως τοῦ ἐν ἑκάστῳ καλοῦ καὶ διὰ τῆς παραθέσεως τῶν ἐναντίων φανερουμένου ἀναγκαίως καὶ τῆς δυσχερείας τοῦ κοινοτέρου βίου μνήμη τις γέγονεν. Εἶτα εὐμεθόδως ὑπογραφή τις παρεισήχθη τοῦ κατὰ φιλοσοφίαν βίου, καὶ τὸ μὴ δύνασθαι τούτου τυχεῖν τὸν ἐν κοσμικαῖς ὄντα φροντίσι κατεσκευάσθη. Τῆς δὲ σωματικῆς ἐπιθυμίας ἀργούσης ἐν τοῖς ἀποταξαμένοις, ἀκολούθως ἐπεζητήθη τί τὸ ἀληθῶς ἐπιθυμητόν, οὗ χάριν καὶ τὴν δύναμιν παρὰ τοῦ δημιουργοῦ τῆς φύσεως ἡμῶν εἰλήφαμεν. Τούτου δὲ καθ' ὅσον οἷόν τε ἦν ἐκκαλυφθέντος ἐφάνη ἀκολούθως καί τινα μέθοδον πρὸς τὸ τυχεῖν τοῦ ἀγαθοῦ τούτου ἐπινοῆσαι.
Εὑρέθη τοίνυν ἡ ἀληθὴς παρθενία ἡ παντὸς τοῦ ἐξ ἁμαρτιῶν μολυσμοῦ καθαρεύουσα πρὸς τὴν τοιαύτην ἐπίνοιαν ἐπιτηδείως ἔχουσα, ὥστε πάντα τὸν διὰ μέσου λόγον, κἂν πρὸς ἕτερά τινα βλέπειν δοκῇ, πρὸς τὸ τῆς παρθενίας συντείνειν ἐγκώμιον. Τὰς δὲ μερικὰς ὑποθήκας τοῦ τοιούτου βίου, ὅσαι τοῖς ἀκριβῶς μετιοῦσι τὴν σεμνότητα ταύτην ἐπετηδεύθησαν, φεύγων τὴν ἀμετρίαν ὁ λόγος παρέδραμε καθολικῶς τε διὰ τῶν γενικωτέρων παραγγελμάτων προαγαγὼν τὴν παραίνεσιν ἐμπεριείληφε τρόπον τινὰ τὰ καθ' ἕκαστον, ὡς μήτε τι παριδεῖν τῶν ἀναγκαίων καὶ τὴν ἀμετρίαν φυλάξασθαι. Ἔθους δὲ πᾶσιν ὄντος προθυμότερον ἀντιλαμβάνεσθαι παντὸς ἐπιτηδεύματος, εἴ τινας ἐν ἐκείνῳ προευδοκιμήσαντας ἴδοιεν, ἀναγκαίως καὶ τῶν ἐν ἀγαμίᾳ διαλαμψάντων ἁγίων μνήμην ἐποιησάμεθα. Καὶ ἐπειδὴ μὴ τοσοῦτον τὰ ἐν τοῖς διηγήμασιν ὑποδείγματα δύναται πρὸς κατόρθωσιν ἀρετῆς ὅσον ἡ ζῶσα φωνὴ καὶ τὰ ἐνεργούμενα τῶν ἀγαθῶν ὑποδείγματα, ἀναγκαίως πρὸς τῷ τέλει τοῦ λόγου τοῦ θεοσεβεστάτου ἐπισκόπου καὶ πατρὸς ἡμῶν ἐπεμνήσθημεν, ὡς μόνου δυνατῶς ἔχοντος τὰ τοιαῦτα παιδεύειν. Ἡ δὲ μνήμη οὐκ ἐπ' ὀνόματος γέγονεν, ἀλλὰ διά τινων γνωρισμάτων τὸ ἐκεῖνον εἶναι τὸν δηλούμενον ὁ λόγος ᾐνίξατο, ἵνα μὴ τοῖς μετὰ ταῦτα καθομιλοῦσι τῷ λόγῳ ἀνόνητος ἡ συμβουλὴ εἶναι δόξῃ, τῷ παρελθόντι τὸν βίον προσφοιτᾶν τοὺς νέους κελεύουσα, ἀλλὰ πρὸς τοῦτο βλέποντες μόνον, οἷον εἶναι προσήκει τὸν τοῦ τοιούτου βίου καθηγητήν, ἐκλέγωνται ἑαυτοῖς εἰς ὁδηγίαν τοὺς ἀεὶ παρὰ τῆς τοῦ θεοῦ χάριτος εἰς προστασίαν τῆς κατ' ἀρετὴν πολιτείας ἀναδεικνυμένους: ἢ γὰρ εὑρήσουσι τὸν ζητούμενον ἢ οἷον χρὴ εἶναι οὐκ ἀγνοήσουσιν.
Ἡ δὲ ἀκολουθία τῶν νοημάτων ἐστὶν αὕτη: αʹ. Ὅτι κρείττων ἐγκωμίων ἡ παρθενία ἐστίν.
βʹ. Ὅτι ἴδιον τῆς θείας τε καὶ ἀσωμάτου φύσεως κατόρθωμά ἐστιν ἡ παρθενία.
γʹ. Μνήμη τῶν ἐκ τοῦ γάμου δυσχερῶν καὶ ἔνδειξις τοῦ τὸν γεγραφότα τὸν λόγον μὴ ἄγαμον εἶναι.
δʹ. Ὅτι πάντα τὰ κατὰ τὸν βίον ἄτοπα τὴν ἀρχὴν ἀπὸ τοῦ γάμου ἔχει: ἐν ᾧ καὶ οἷος ὁ κατὰ ἀλήθειαν ἀποταξάμενος τῷ βίῳ ἐστίν.
εʹ. Ὅτι προηγεῖσθαι χρὴ τὴν τῆς ψυχῆς ἀπάθειαν τῆς σωματικῆς καθαρότητος.
Ϛʹ. Ὅτι Ἠλίας καὶ Ἰωάννης τῆς ἀκριβείας τοῦ βίου τούτου ἐπεμελήθησαν.
ζʹ. Ὅτι οὐδὲ ὁ γάμος τῶν κατεγνωσμένων ἐστίν.
ηʹ. Ὅτι δύσκολόν ἐστι τοῦ σκοποῦ τυχεῖν τὸν εἰς πολλὰ τῇ ψυχῇ μεριζόμενον.
θʹ. Ὅτι δυσμετάθετον ἐπὶ παντὸς ἡ συνήθεια.
ιʹ. Τί τὸ ἀληθῶς ἐπιθυμητόν;
ιαʹ. Πῶς ἄν τις ἐν περινοίᾳ γένοιτο τοῦ ὄντως καλοῦ;
ιβʹ. Ὅτι ὁ ἑαυτὸν ἐκκαθάρας ἐν ἑαυτῷ τὸ θεῖον κάλλος κατόψεται: ἐν ᾧ καὶ περὶ τῆς τοῦ κακοῦ αἰτίας.
ιγʹ. Ὅτι ἀρχὴ τῆς ἑαυτοῦ ἐπιμελείας ἡ ἀπαλλαγὴ τοῦ γάμου ἐστίν.
ιδʹ. Ὅτι ἡ παρθενία κρείττων τῆς τοῦ θανάτου δυναστείας ἐστίν.
ιεʹ. Ὅτι ἡ ἀληθὴς παρθενία ἐν παντὶ ἐπιτηδεύματι θεωρεῖται.
ιϚʹ. Ὅτι τὸ ὁπωσοῦν ἔξω γενέσθαι τῆς ἀρετῆς ἴσον κίνδυνον ἔχει.
ιζʹ. Ὅτι ἀτελὴς εἰς τὸ ἀγαθὸν ὁ καὶ ἑνί τινι τῶν κατ' ἀρετὴν ἐλλείπων.
ιηʹ. Ὅτι χρὴ πάσας τὰς τῆς ψυχῆς δυνάμεις πρὸς ἀρετὴν βλέπειν.
ιθʹ. Μνήμη Μαρίας τῆς ἀδελφῆς Ἀαρὼν ὡς ἀρξαμένης τούτου τοῦ κατορθώματος.
κʹ. Ὅτι ἀδύνατον ὁμοῦ ταῖς σωματικαῖς ὑπηρετεῖν ἡδοναῖς καὶ τὴν κατὰ θεὸν εὐφροσύνην καρποῦσθαι.
καʹ. Ὅτι χρὴ τὸν ἀκριβῶς ζῆν προελόμενον πρὸς πᾶν εἶδος σωματικῆς ἡδονῆς ἀλλοτρίως ἔχειν.
κβʹ. Ὅτι οὐ δεῖ πέρα τοῦ δέοντος ἀσκεῖν τὴν ἐγκράτειαν καὶ ὅτι ὁμοίως ἐναντιοῦται τῇ ψυχῇ πρὸς τελείωσιν ἥ τε πολυσαρκία τοῦ σώματος καὶ ἡ ἄμετρος κακοπάθεια.
κγʹ. Ὅτι χρὴ τὸν τὴν ἀκρίβειαν τοῦ βίου τούτου μαθεῖν βουλόμενον παρὰ τοῦ κατορθώσαντος διδάσκεσθαι.