Chapter VII.

St. Ambrose exhorts parents to train their children to virginity, and sets before them the troubles arising from their desire to have grandchildren. He says however that he does not forbid marriage, but rather defends it against heretics who oppose it. Still setting virginity before marriage, he speaks of the beauty of their spouse, and of the gifts wherewith He adorns them, and applies to these points certain verses of the Song of Songs.

32. You have heard, O parents, in what virtues and pursuits you ought to train your daughters, that you may possess those by whose merits your faults may be redeemed. The virgin is an offering for her mother, by whose daily sacrifice the divine power is appeased. A virgin is the inseparable pledge of her parents, who neither troubles them for a dowry, nor forsakes them, nor injures them in word or deed.31    From this passage it is clear that in the days of St. Ambrose it was not yet the rule at Milan, though it was in other places, for the consecrated virgins to live together, but the older custom still continued.

33. But some one perhaps wishes to have grandchildren, and to be called grandfather. In the first place, such a one gives up what is his own, while seeking what is another’s, and is already losing what is certain, while hoping to gain what is uncertain; he gives away his own riches, and still more is asked for; if he does not pay the dowry, it is exacted; if he lives long, he becomes a burden. This is to buy a son-in-law, not to gain one who would sell a sight of their daughter to her parents. Was she borne so long in her mother’s womb in order that she might pass under the power of another? And so the parents take the charge of setting off their virgin that she may so be the sooner removed from them.

34. Some one may say, Do you, then, discourage marriage? Nay, I encourage it, and condemn those who are wont to discourage it, so much so, that indeed I am wont to speak of the marriages of Sarah, Rebecca, and Rachel, and other women of old time, as instances of singular virtues. For he who condemns marriage, condemns the birth of children, and condemns the fellowship of the human race, continued by a series of successive generations. For how could generation succeed generation in a continual order, unless the gift of marriage stirred up the desire of offspring? Or how could one set forth that Isaac went to the altar of God as a victim of his father’s piety, or that Israel, when yet in the body, saw God,32    Gen. xxxii. 28. and gave a holy name to the people while speaking against that whereby they came into being? Those men, though wicked, have one point at any rate, wherein they are approved even by the wise persons, that in speaking against marriage they declare that they ought not to have been born.

35. I do not then discourage marriage, but recapitulate the advantages of holy virginity. This is the gift of few only, that is of all. And virginity itself cannot exist, unless it have some mode of coming into existence. I am comparing good things with good things, that it may be clear which is the more excellent. Nor do I allege any opinion of my own, but I repeat that which the Holy Spirit spake by the prophet: “Blessed is the barren that is undefiled.”33    Wisd. iii. 13.

36. First of all, in that which those who purpose to marry desire above all things, that they may boast of the beauty of their husband, they must of necessity confess that they are inferior to virgins, to Whom alone it is suitable to say: “Thou art fairer than the children of men, grace is poured on Thy lips.”34    Ps. xlv. [xliv.] 2. Who is that Spouse? One not given to common indulgences, not proud of possessing riches, but He Whose throne is for ever and ever. The king’s daughters share in His honour: “At Thy right hand stood the queen in a vesture of gold, clothed with variety of virtues. Hearken, then, O daughter, and consider, and incline thine ear, and forget thine own people and thy father’s house; for the king hath desired thy beauty, for He is thy God.”35    Ps. xlv. [xliv.] 9, 10, 11.

37. And observe what a kingdom the Holy Spirit by the witness of the divine Scriptures has assigned to thee—gold, and beauty; gold, either because thou art the bride of the Eternal King, or because having an unconquered mind, thou art not taken captive by the allurements of pleasures, but rulest over them like a queen. Gold again, because as that metal is more precious when tried by fire, so the appearance of the virginal body, consecrated to the Divine Spirit, gains an increase of its own comeliness, for who can imagine a loveliness greater than the beauty of her who is loved by the King, approved by the judge, dedicated to the Lord, consecrated to God; ever a bride, ever unmarried, so that neither does love suffer an ending, nor modesty loss.

38. This is indeed true beauty, to which nothing is wanting, which alone is worthy to hear the Lord saying: “Thou art all fair, My love, and no blemish is in thee. Come hither from Lebanon, My spouse, come hither from Lebanon. Thou shalt pass and pass through from the beginning of faith, from the top of Sanir and Hermon, from the dens of the lions, from the mountains of the leopards.”36    Cant. iv. 7, 8. By which references is set forth the perfect and irreproachable beauty of a virgin soul, consecrated to the altars of God, not moved by perishable things amidst the haunts and dens of spiritual wild beasts, but intent, by the mysteries of God, on being found worthy of the Beloved, Whose breasts are full of joy. For “wine maketh glad the heart of man.”37    Ps. civ. [ciii.] 15.

39. “The smell of thy garments,” says He, “is above all spices.”38    Cant. iv. 10. And again: “And the smell of thy garments is like the smell of Lebanon.”39    Cant. iv. 11. See what progress thou settest forth, O Virgin. Thy first odour is above all spices, which were used upon the burying of the Saviour,40    S. John xix. 39. and the fragrance arises from the mortified motions of the body, and the perishing of the delights of the members. Thy second odour, like the odour of Lebanon, exhales the incorruption of the Lord’s body, the flower of virginal chastity.

CAPUT VII.

0198A

Parentes ut ad virginitatem filias instituant, hortatur, eisque quot molestiae nascantur ex voluptate quam illi quaerunt in nepotibus, ponit ob oculos. Negat tamen a se prohiberi nuptias; quin immo illas contra haereticos earumdem adversarios tuetur: caeterum ipsis virginitatem anteponens, quanta sit virginum sponsi pulchritudo, quibusve ab eo muneribus illae donentur, explicat: tum expositis in eam rem Canticorum locis aliquot, inde morum ac virtutum praecepta exprimit virginum conditioni accommodata.

32. Audistis, parentes, quibus erudire virtutibus, quibus instituere disciplinis filias debeatis; ut habere possitis quarum meritis vestra delicta redimantur. Virgo Dei donum est, munus parentis, sacerdotium 0198B castitatis. Virgo matris hostia est, cujus quotidiano sacrificio vis divina placatur. Virgo individuum pignus parentum, quae non dote sollicitet, non emigratione destituat, non offendat injuriis.

155 33. Sed nepotes aliquis habere desiderat, et avi nomen acquirere. Primum suos tradit, dum quaerit alienos: deinde certis defraudari incipit, dum sperat incertos: confert opes proprias, et adhuc poscitur; nisi dotem solvat, exigitur: si diu vivat, onerosus est. Emere istud est generum, non acquirere, qui parentibus filiae vendat aspectus. Ideone tot mensibus gestatur utero, ut in alienum transeat potestatem? Ideo commendandae virginis cura suscipitur, ut citius parentibus auferatur?

34. Dicet aliquis: Ergo dissuades nuptias? Ego 0198C vero suadeo, et eos damno qui dissuadere consuerunt; ut pote qui Sarae ac Rebeccae et Rachel, caeterarumque veterum conjugia feminarum pro documentis singularium virtutum recensere soleam. Qui enim copulam damnat, damnat et filios: et ductam per successionum seriem generis societatem damnat humani. Nam quemadmodum duratura in saeculum aetas succedere posset aetati, nisi gratia nuptiarum procreandae studium sobolis incitaret? Aut quomodo praedicari potest quod immaculatus Isaac ad altaria Dei victima paternae pietatis accessit (Gen. XXI, 2), quod Israel humano situs in corpore Deum vidit (Gen. XXXII, 27), et religiosum populo dedit nomen, quorum originem damnat? Unum sane habent homines licet sacrilegi, quod in his etiam a 0198D sapientissimis probetur; quia conjugia damnando, profitentur se non debuisse nasci.

0199A 35. Non itaque dissuadeo nuptias, sed fructus sacratae virginitatis enumero. Paucarum quippe hoc munus est, illud omnium. Nec potest esse virginitas, nisi habeat unde nascatur. Bona cum bonis comparo, quo facilius quid praestet, eluceat. Neque meam ullam sententiam affero, sed eam repeto, quam edidit Spiritus sanctus per prophetam: Melior est, inquit, sterilitas cum virtute (Sap. IV, I).

36. Primum enim quod nupturae prae caeteris concupiscunt, ut sponsi decore se jactent, eo necesse est impares sacris se fateantur esse virginibus, quibus solis contingit dicere: Speciosus forma prae filiis hominum, diffusa est gratia in labiis tuis (Psal. XLIV, 3). Quis est iste sponsus? Non vilibus addictus obsequiis, non caducis superbus divitiis: sed cujus 0199B sedes in saeculum saeculi. Filiae regum in honore ejus. Astitit regina a dextris tuis in vestitu deaurato, varietate circumamicta virtutum. Audi igitur, filia, et vide, et inclina aurem tuam, et obliviscere populum tuum et domum patris tui; quoniam concupivit Rex speciem tuam, quia ipse est Deus tuus (Ibid., 30 et seq.).

37. Et adverte quantum tibi Spiritus sanctus Scripturae divinae testificatione detulerit, regnum, aurum, pulchritudinem: regnum, vel quia sponsa es regis aeterni, vel quia invictum animum gerens, ab illecebris voluptatum non captiva haberis, sed quasi regina dominaris: aurum, quia sicut illa materies examinata igne pretiosior est, 156 ita corporis species virginalis Spiritui consecrata divino, formae suae acquirit augmentum: pulchritudinem vero quis 0199C potest majorem existimare decore ejus, quae amatur a Rege, probatur a Judice, dicatur Domino, consecratur Deo: semper sponsa, semper innupta; ut nec amor finem habeat, nec damnum pudor.

38. Haec profecto vera pulchritudo est, cui nihil deest, quae sola meretur audire a Domino: Tota es formosa, proxima mea, et reprehensio non est in te. Sponsa, veni huc a Libano, veni huc a Libano, transibis et pertransibis a principio fidei, a capite Sanir et Hermon, a latibulis leonum, a montibus pardorum (Cant. IV, 7, 8). Quibus indiciis ostenditur perfecta, et irreprehensibilis virginalis animae pulchritudo, altaribus consecrata divinis, inter occursus et latibula spiritalium bestiarum non inflexa mortalibus, sed intenta mysteriis Dei meruisse dilectum, cujus 0199D ubera plena laetitiae: Vinum enim laetificat cor hominis (Psal. CIII, 15).

39. Odor, inquit, vestimentorum tuorum super omnia aromata (Cant. IV, 10). Et infra: Et odor vestimentorum tuorum sicut odor Libani (Ibid., 11). Vide quem nobis tribuas, virgo, processum. Primus enim odor tuus super omnia aromata, quae in Salvatoris missa sunt sepulturam (Joan. XIX, 39); et emortuos 0200A corporis motus, membrorumque redolet obiisse delicias. Secundus odor tuus sicut odor Libani, Dominici corporis integritatem, virgineae florem castitatis exhalat.