Chapter VII.—The Death of a Husband is God’s Call to the Widow to Continence.  Further Evidences from Scripture and from Heathenism.

To us continence has been pointed out by the Lord of salvation as an instrument for attaining eternity,73    i.e., eternal life; comp. “consecutio æternitatis,” de Bapt., c. ii. and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the “garment of immortality,”74    1 Cor. xv. 53; 2 Cor. v. 4. which is one day to supervene; for enduring, in fine, the will of God.  Besides, reflect, I advise you, that there is no one who is taken out of the world75    Sæculo. but by the will of God, if, (as is the case,) not even a leaf falls from off a tree without it.  The same who brings us into the world76    Mundo. must of necessity take us out of it too.  Therefore when, through the will of God, the husband is deceased, the marriage likewise, by the will of God, deceases.  Why should you restore what God has put an end to?  Why do you, by repeating the servitude of matrimony, spurn the liberty which is offered you?  “You have been bound to a wife,”77    “Matrimonio,” or “by matrimony.”  Comp. 1 Cor. vii. 27:  δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα.  Tertullian’s rendering, it will be seen, is not verbatim. says the apostle; “seek not loosing.  You have been loosed from a wife;78    “Matrimonio,” or “by matrimony.”  Comp. 1 Cor. vii. 27:  δέδεσαι γυναικί; μὴ ζήτει λύσιν· λέλυσαι ἀπὸ γυναικός; μὴ ζήτει γυναῖκα.  Tertullian’s rendering, it will be seen, is not verbatim. seek not binding.”  For even if you do not “sin” in re-marrying, still he says “pressure of the flesh ensues.”79    1 Cor. vii. 28.  Wherefore, so far as we can, let us love the opportunity of continence; as soon as it offers itself, let us resolve to accept it, that what we have not had strength80    Or, “been able”—valuimus.  But comp. c. vi. (to follow) in matrimony we may follow in widowhood.  The occasion must be embraced which puts an end to that which necessity81    See c. iii., “quod autem necessitas præstat, depretiat ipsa,” etc. commanded.  How detrimental to faith, how obstructive to holiness, second marriages are, the discipline of the Church and the prescription of the apostle declare, when he suffers not men twice married to preside (over a Church82    1 Tim. ii. 2; Tit. i. 6.), when he would not grant a widow admittance into the order unless she had been “the wife of one man;”83    1 Tim. v. 9, 10. for it behoves God’s altar84    Aram. to be set forth pure.  That whole halo85    Comp. de Cor., c. i., “et de martyrii candida melius coronatus,” and Oehler’s note. which encircles the Church is represented (as consisting) of holiness.  Priesthood is (a function) of widowhood and of celibacies among the nations.  Of course (this is) in conformity with the devil’s principle of rivalry.  For the king of heathendom,86    Sæculi. the chief pontiff,87    Or, “Pontifex maximus.” to marry a second time is unlawful.  How pleasing must holiness be to God, when even His enemy affects it!—not, of course, as having any affinity with anything good, but as contumeliously affecting what is pleasing to88    Or, “has been decreed by.” God the Lord.

CAPUT VII.

1285A

Nobis continentia ad instrumentum aeternitatis demonstrata est a Domino salutis, ad testimonium fidei, ad commendationem carnis istius exhibendae superventuro indumento incorruptibilitatis ad sustinendam novissime voluntatem Dei. Super haec enim recogites moneo, neminem non ex Dei voluntate de saeculo duci , si ne folium quidem ex arbore sine Dei voluntate dilabitur . Idem qui nos mundo infert , idem et educat necesse est. Igitur defuncto per Dei voluntatem viro , etiam matrimonium Dei voluntate defungitur; quid tu restaures, cui finem Deus posuit? quid libertatem oblatam tibi 1285B iterata matrimonii servitute fastidis? Obligatus es, inquit (I Cor. VII, 27), matrimonio, ne quaesieris solutionem: 1286A solutus es matrimonio, ne quaesieris obligationem . Nam etsi non delinquas renubendo, carnis tamen pressuram subsequi dicit (Ib., 10, 28). Quare facultatem continentiae, quantum possumus, non diligamus ? quam primum obvenerit, imbibamus: ut quod in matrimonio non valuimus, in viduitate sectemur. Amplectenda occasio est, quae adimit quod necessitas imperabat. Quantum fidei detrahant, quantum obstrepant sanctitati nuptiae secundae , disciplinae Ecclesiae , praescriptio Apostoli declarat, cum digamos non sinit praesidere , cum viduam allegi in ordinem nisi univiram non concedit: aram enim Dei mundam proponi oportet. 1286B Tota illa Ecclesia candida de sanctitate describitur . Sacerdotium viduitatis, et celebratum est 1287A apud nationes, pro diaboli scilicet aemulatione. Regem saeculi, pontificem maximum , rursus nubere nefas est: quantum Deo sanctitas placet, cum illam etiam inimicus affectat, non utique ut alicujus boni affinis, sed ut Dei Domini placita cum contumelia affectans!