1 Corinthians 7:26

I have now brought to an end what I have to say respecting continence and marriage and chastity, and intercourse with men, and in which of these there is help towards progress in righteousness; but it still remains to speak concerning virginity, if, indeed, anything be prescribed on this subject. Let us then treat this subject also; for it stands thus: “Now concerning virgins, I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful. I suppose therefore that this is good for the present distress; I say, that it is good for a man so to be. Art thou bound unto a wife? seek not to be loosed. Art thou loosed from a wife? seek not a wife. But and if thou marry, thou hast not sinned; and if a virgin marry, she has not sinned. …

13. Whence they are marvellously void of wisdom, who think that the good of this continence is not necessary for the sake of the kingdom of heaven, but for the sake of the present world: in that, forsooth, married persons are strained different ways by earthly cares more and more straitened, from which trouble virgins and continent persons are free: as though on this account only it were better not to be married, that the straits of this present time may be escaped, not that it is of any profit unto a future life. And, that they may not seem to have put forth this vain opinion from out the vanity of their own heart, they take the Apostle to witness, where he saith, “But concerning virgins I have not command of the Lord, but I give counsel, as having obtained mercy from God to be faithful. …

14. It is, therefore, the present necessity that we are to avoid, but yet such as is a hindrance to somewhat of the good things to come; by which necessity the married life is forced to have thought of the things of the world, how to please, the husband the wife or the wife the husband. Not that these separate from the kingdom of God, as there are sins, which are restrained by command, not by counsel, on this account, because it is matter of condemnation not to obey the Lord when He commands: but that, which, within the kingdom of God itself, might be more largely possessed, if there were larger thoughts how they were to please God, will assuredly be less, when as this very thing is less thought of by necessity of marriage. Therefore he says, “Concerning virgins I have not command of the Lord.” For whosoever obeys not a command, is guilty and liable for punishment. …

19. But lest any should think that of two works, the good and the better, the rewards will be equal, on this account it was necessary to treat against those, who have so interpreted that saying of the Apostle, “But I think that this is good by reason of the present necessity,” as to say that virginity is of use not in order to the kingdom of heaven, but in order to this present time: as though in that eternal life, they, who had chosen this better part, would have nothing more than the rest of men. And in this discussion when we came to that saying of the same Apostle, “But such shall have tribulation of the flesh, but I spare you;” we fell in with other disputants, who so far from making marriage equal to perpetual virginity, altogether condemned it. …

21. Here some one will say, What has this to do with holy virginity, or perpetual continence, the setting forth of which was undertaken in this discourse? To whom I make answer in the first place, what I mentioned above, that the glory of that greater good is greater from the fact that, in order to obtain it, the good of married life is surmounted, not the sin of marriage shunned. Otherwise it would be enough for perpetual continence, not to be specially praised, but only not to be blamed: if it were maintained on this account, because it was a crime to wed. In the next place, because it is not by human judgment, but by authority of Divine Scripture, that men must be exhorted unto so excellent a gift, we must plead not in a common-place manner, or merely by the way, that divine Scripture itself seem not to any one in any matter to have lied. …

And Paul too sets forth sensible rewards at great length, and uses things present in his exhortations; as when he is discoursing about virginity. For having said nothing about the heavens there, for the time he urges it by things present, saying, “Because of the present distress,” and, “But I spare you,” and, “I would have you without carefulness.”

And now would ye have me exhibit examples of secular men? At present, indeed, we have none; still there are perhaps even secular men who are excellent, though not arrived at the highest philosophy. I shall therefore quote you examples from the saints of the ancient times. How many, who had wives to keep and children to bring up, were inferior in no respect, no, in no respect to those who have been mentioned? Now, however, it is no longer so, “by reason of the present distress” ( 1 Cor. vii. 26 .), as this blessed Apostle saith. Now then whom would ye have me mention? Noah, or Abraham? The son of the one or of the other? Or again, Joseph? Or would ye have me go to the Prophets? Moses I mean, or Isaiah? However, if you will, let us carry our discourse to Abraham, whom all are continually bringing forward to us above all others. …

12. Having discussed marriage and continency he at length comes to virginity and says“Now concerning virgins I have no commandment of the Lord: but I give my judgement, as one that hath obtained mercy of the Lord to be faithful. I think therefore that this is good by reason of the present distress, namely, that it is good for a man to be as he is.” Here our opponent goes utterly wild with exultation: this is his strongest battering-ram with which he shakes the wall of virginity. “See,” says he, “the Apostle confesses that as regards virgins he has no commandment of the Lord, and he who had with authority laid down the law respecting husbands and wives, does not dare to command what the Lord has not enjoined. And rightly too. For what is enjoined is commanded, what is commanded must be done, and that which must be done implies punishment if it be not done. …

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. 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.”

82. But neither has the widow received any command, but a counsel; a counsel, however, not given once only but often repeated. For, first, it is said: “It is good for a man not to touch a woman.” And again: “I would that all men were even as I myself;” and once more: “It is good for them if they remain even as I;” and a fourth time: “It is good for the present distress.” And that it is well pleasing to the Lord, and honourable, and, lastly, that perseverance in widowhood is happier, he lays down not only as his own judgment, but also as an aspiration of the Holy Spirit. Who, then, can reject the kindness of such a counsellor? Who gives the reins to the will, and advises in the case of others that which he has found advantageous by his own experience, he who is not easy to catch up, and is not hurt at being equalled. …

38. Answer me now, O Paul, in what way thou givest counsel for the present distress. “Because he that is without a wife is careful,” he says, “for the things of the Lord, how he may please God.” And he adds, “The unmarried woman and the virgin think of the things of the Lord, that they may be holy in body and spirit.” She has then her wall against the tempests of this world, and so fortified by the defence of divine protection she is disturbed by none of the blasts of this world. Good then is counsel, because there is advantage in counsel, but there is a bond in a commandment. Counsel attracts the willing, commandment binds the unwilling. …