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← De eruditione filiorum nobilium (On the Education of Noble Children)/Book 1 · De eruditione filiorum nobilium
Chapter 50Erud.1.50

De statu uiduali.

The Apostle's Permission, Not Command

Paul permits young widows to remarry in the Lord, and Jerome shows that even repeated marriages are not condemned by the Church.

Now, if a woman is left a widow while still young, let her pay attention to what the Apostle says in his first letter to the Corinthians, chapter seven: 'A wife is bound for as long as her husband lives; but if her husband dies, she is set free.'✦ 'She may marry anyone she wishes, only in the Lord.'✦ He says this, however, not as a command but as a permission. For second marriages are permitted, even though they are less honorable than first ones. Hence Jerome, in book one of his work against Jovinian: 'I do not condemn bigamists, nor even trigamists — and if one may say so, octogamists.' But to push the point further: I even receive a repentant fornicator.' So far Jerome. This is why the Cathar-like heretics of the region were foolish in condemning second marriages.

Apostolic Counsel and the Danger of Incontinence

Paul's counsel to younger widows is reinforced by 1 Timothy 5, showing that refusing them incontinence vows prevents scandal and apostasy.

It can, however, be understood that the apostle says this also by way of counsel to those who fear for themselves on account of incontinence.✦ And the same apostle says the same thing in his first letter to Timothy. Verse 11: 'Refuse the younger widows' — that is, do not readily accept them for vows of chastity.✦ For as the gloss says there: 'A slippery age ought not easily to be entrusted.'✦ And so the text goes on in the same place about certain women: 'For when they have grown wanton in Christ, they wish to marry' — that is, to marry lawfully, not to play the harlot — since they certainly cannot lawfully marry after a vow of continence.✦ And so the text continues in the same place: 'They incur condemnation,' it says, 'because they have made void their first pledge.'✦ So that these evils may not befall the church, 'I want,' he says, 'the younger women to marry — not to vow — to bear children, to be mothers of families, and so to give the adversary no occasion for slander.✦ For already some have turned back after Satan — that is, they have fallen from that excellent resolve of widowly chastity and, at the devil's suggestion, have perished.✦

The Blessing of First Marriages and the Absence of Glory in Second

Ambrose explains that first marriages carry a divine blessing and public glory, while second marriages are permitted only because of human weakness.

And the apostle is right to say, 'Let her marry whom she wishes,' because, as the gloss notes in that same passage, 'Marriages entered into unwillingly tend to turn out badly.'✦ That he says this not as a command but as a permission, on account of the danger of incontinence, is clear from what he adds in the same place: 'She will be more blessed if she remains as she is, according to my counsel' — that is to say,✦1 an unmarried woman.2 Ambrose, explaining this, says: 'For this reason first marriages are celebrated solemnly under God's blessing, but second marriages in this present life even lack glory — they are permitted only on account of incontinence.'3 These are Ambrose's words. By 'glory' he means the solemn blessing by which bride and groom are blessed in first marriages — but not in second ones, where proper order is observed, although in some churches the opposite practice is followed.4 It should also be noted that the apostle does not say of the widow, 'She will be more blessed if she has resolved upon or vowed chastity,' but rather 'if she remains as she is.'✦5 For as it says in Ecclesiastes 5: 'It is far better not to vow at all than to make a vow and then fail to keep what you have promised.'✦

Augustine on the Holiness of Widowhood and the Gravity of Broken Vows

Augustine teaches that a widow's vow of continence is a sacred pledge to Christ, and to break it is a graver sin than adultery.

So when Augustine writes to Julian about the good of widowhood: 'I would plainly not hesitate to say that falling away' . . are worse than the holiness pledged to God through adultery. For if . . it pertains to the manifestation of Christ when a member of his does not keep faith with her husband, much more when she is not kept faithful to Christ himself in what he demands as offered, who had not demanded to be offered to.

The Virtue of Continence and the Origin of Second Marriage

Augustine and Jerome counsel widows to persevere in continence, warning that second marriage, though permitted, is not good in itself and traces its origin to cursed Lamech.

For when someone makes a vow that wasn't compelled by a command but was undertaken solely on the strength of counsel, the more freely it was made, the greater the sin of breaking it — because there was that much less reason to make the vow in the first place. Augustine says these things. The apostle also rightly says, 'She will be more blessed,' because it is better for either a virgin or a widow to remain continent than to marry.✦ Hence Jerome to Salvinia: 'Let her not know,' he says, 'the indulgence of a second marriage, nor let her take to heart that word of the apostle — it is better to marry than to burn.'✦ For take away what is worse — to burn — and to marry will not, on that account, be good in itself. . . Lamech, the accursed and bloodthirsty, was the first.✦

Pastoral Counsel for Young Widows and the Hand Extended to the Fallen

Paul's counsel to Timothy shows that younger widows should marry rather than fall into Satan's snare, and the apostle's mercy reaches out to those who have fallen.

. . He divided one rib into two, and then struck down the remarriage of the second wife with the punishment of the flood. This is why the apostle, writing to Timothy, says:✦ "I want the younger women to marry, and so on."✦ Why was this permitted? He adds: "For some have already turned aside after Satan."✦ From this we understand that he reaches out not to those who are standing but to those who have fallen. So a young widow who cannot restrain herself—or doesn't want to—should take a husband rather than give herself to the devil.

Jerome's Contrast of True and False Widowhood

Jerome contrasts the true widow, who has lost an adulterer rather than gained a husband, with holy virgins who follow the Virgin Mary.

. . And let her know this: she has not so much been given a husband as had an adulterer cut off from her. These are Jerome's words. For this reason the same author also associates chosen widows with virgins, but in a contrasting way, saying in his discourse 'You compel me': 'Blessed,' he says, 'you are, O holy virgins, who — of so great a virgin,' that is, the mother of God — 'you are examples, having followed [her].' . .

The Unmarried Woman's Holiness and Kinship with Christ

Paul teaches that the unmarried woman is holy in body and spirit, and widows joined to virgins strengthen the Church's witness to heavenly kinship with Christ.

But blessed widows who lead an unmarried life in Christ . . For this reason, widows are rightly joined to virgins, as the apostle says: 'The unmarried woman and the virgin considers the things that are the Lord's, so that she may be holy in body and in spirit.'✦6 For the teaching authority of virginity is strengthened and encouraged by the example of widows.7 . . .

The Hierarchy of States: Susanna, Anna, and Mary

Augustine and Ambrose rank the goods of marriage, widowhood, and virginity, placing conjugal chastity below the holiness of the widow Anna and far below the virgin Mary.

And it's almost no lesser virtue to give up a marriage that once brought pleasure than to have never known marriage's delights at all. In every walk of life, then, fortitude is praised and the virtue of the heavenly life is proclaimed. For this reason every order now shares in kinship with Christ. These are the words of Jerome. The same author also says — the experienced Ambrose — in his book on widows. Therefore, as Augustine says in his book On the Good of Marriage, "We praise the good found in Susanna — conjugal chastity — but we nevertheless place before it the good of Anna the widow, and far more that of the virgin Mary."✦✦ . .

The Desire That All Be Continent

If all were continent, the City of God would fill more quickly and the end of the age would be hastened, showing the eschatological value of widowly chastity.

But. . . What do they say — if everyone chose to remain continent, how would the human race survive? Would that everyone desired this — at least in love. . . The city of God would be filled much more quickly, and the end of the age would be hastened.

Paul's Wish and the Shortness of Time

Paul wishes all were as he is, and because the time is short, those with wives should live as though they had none, using the world without abusing it.

For what else does the apostle seem to be urging, when he says, speaking from that place, 'I would wish,' he says, 'that all were as I myself am.'✦ And after this: . . 'The time,' he says, 'is short.'✦ It remains, then, that those who have wives should live as though they had none.✦ . .

Augustine on Detachment and the Church's Care for Widows

Augustine teaches that those who use the world should not abuse it, and the early church supported widows who met strict conditions of age, fidelity, proven life, and poverty.

and those who use this world as though they did not use it."✦ "These are Augustine's words. In the early church, indeed, the church's care for widows was so special that some of them were supported from ecclesiastical goods. For this to happen, however, four conditions had to be met in order for them to be supported from the church's goods: namely, that they be of advanced age, of one husband, of proven life, and destitute of the world's comfort, and so they would be admitted to continence.✦ On the first point the apostle says in 1 Timothy, chapter 5: 'Let a widow be chosen who is not less than sixty years of age.'✦ On the second point the same apostle adds: 'who has been the wife of one husband,' that is to say:✦

The Four Conditions for Church-Supported Widowhood

Paul's conditions for enrolling a widow include being sixty years old, wife of one husband, of good works, and truly desolate of worldly comfort, avoiding false widows who live in luxury.

On account of the Sacrament, according to the gloss, because it signifies the Church, which is the one and only bride of the one and only Christ — that is to say,✦ of Christ — according to that passage in the Song of Songs, chapter six: 'One is my dove,' it says, 'and so forth.'✦ On the third point, the same passage adds: 'Having a good reputation for her works — if she has raised children, if she has shown hospitality, if she has washed the feet of the saints, if she has ministered to those in tribulation, if she has followed every good work.'✦ On the fourth point, it says in the same place: 'Honor widows who are truly widows' — that is, widows who are bereft not only of a husband's companionship but also of the world's love and comfort,✦ not wishing to marry again, nor to return to the things of the world. On the other hand, Jerome says to Eustochium: 'I want you to avoid the company of those women whom necessity has made widows — whose houses are full of banquets and full of flatterers, whose skin, with cheeks flushed red, is stretched tight with cosmetic padding, so that you would think they had not lost their husbands but were looking for new ones.' So far, Jerome. A true widow, then, ought to avoid the comforts of the world — namely:

The True Widow's Renunciation of Worldly Pleasures

Jerome exhorts widows to flee fleshly pleasures, avoid vain company, and live simply, because a widow who lives in pleasure is dead while she lives.

Showy services or companionships, and entertainments, spectacles, and the like. So when Jerome writes to Salvinia: 'What is a widow doing among crowds of attendants?' If these services are ambitiously demanded by the household, let them be headed by an old man of upright character, whose honor is worthy of the Lord's dignity.8 Let no curled-dandy steward walk beside you, no actor, and so on.910 In short, according to Jerome she must flee all fleshly pleasures as if they were poisons, because the Apostle says, as noted above: 'A widow who lives in pleasure is dead while she is alive.'✦11 So when Jerome says, as noted above: 'Every creature of God is good, as the Apostle says, and nothing is to be rejected when it is received with thanksgiving.'✦12 . .

Jerome's Call to Mourning, Fasting, and Plain Dress

Jerome urges widows to bury all pleasures with their husbands, wear dark clothing, fast, and not fear scandal, since even John the Baptist's rough garments caused offense.

But let these women who are anxious about how they may please men hear this. Let them eat the meats that serve the flesh, whose passion boils over into lust.13 . . But you — who in the tomb of your husband buried all pleasures alike, who washed away the face anointed with rouge and white lead over his bier with your tears, who at his laying-out took up the dark tunic, the black shoes, the white garment, and the gilded slipper — you have nothing else to do except persevere in fasting.14 These are Jerome's words. But if perhaps she fears the offense or scandal of others over the plainness of her dress and the cheapness of her food and clothing, let her hear what the same Jerome says to Marcella, speaking about the widow Blesilla: 'A more showy garment,' he says, 'scandalizes someone.'15 Let it scandalize even John, who was clothed in camel's hair and girded with a leather belt.✦16

The Transformation of the Widow's Life

Jerome contrasts the painted, mirror-gazing widow of the past with the transformed widow who now rises eagerly to pray, her face cleansed by tears.

Cheaper foods are displeasing? No locust is cheaper. Those women who purple their Christian eyes and paint their faces and eyes with certain rouges — whose faces, whitened with chalk and excessive brightness, are called deformed idols — cause them to stumble all the more. If by chance an unforeseen tear breaks forth, it flows down in a furrow — those women whom no number of years can teach that they are old, who arrange another's hair on their head and polish their past youth in old women's wrinkles, before whom flocks of grandchildren are arranged like trembling little rods. Let a Christian woman blush if nature compels her to beauty. Look at our widow, who was once adorned on every side and all day long complained to the mirror about what she lacked — . .

The Widow's Plain Garments and Almsgiving

The true widow wears dark, cheap clothing, gives the price of gilded shoes to the poor, and binds her garments with a plain woolen belt, despising envy and detraction.

Now her uncared-for head knows it need only be covered to be enough for her. Even the softness of feathers then seemed hard, and on piled-up couches she could scarcely lie down. Now she rises eagerly to pray; her knees bend to the ground, and her face, once defiled, is cleansed by frequent tears.17 . . Her tunic is dark-colored; it shows the dirt less when it has lain on the ground. Her sock is cheaper, and the price of gilded shoes is given to those in need. Her belt is not set apart with gold and gems, but is woolen and plain — one that can bind garments together rather than tear them apart.1819 If anyone envies this way of life and speaks against it— .

Jerome's Portrait of the Ideal Widow and Anna the Prophetess

Jerome's ideal widow does not laugh at insults, and Paul's teaching agrees with the example of Anna, who served in the temple with fastings and prayers night and day.

. Our Besilla will not laugh, nor will she deign to hear the insults of chattering frogs. These are Jerome's words. And that is, His words agree with the Apostle, who said, as noted above: 'She who is truly a widow, and desolate, let her hope in God and persist in supplications and prayers night and day.'✦ Such was that gospel widow, namely: Anna, of whom we read in the second chapter of Luke: 'She had advanced in many days, and had lived with her husband seven years from her virginity, and she was a widow up to eighty-four years.'✦ She did not depart from the temple, serving with fastings and supplications night and day.✦

Family Duty Before Church Ministry and Ambrose's Ideal Widow

Paul insists that widows with family obligations must first care for their own household, and Ambrose describes the ideal widow as proven in years, devoted in prayer, and worn in body.

And so finally, if a widow had household members she ought to support, or even parents, or any elders who could and should sustain her, the apostle was unwilling to have such a woman received into the ministry of the church.✦ Hence, 'If any widow,' he says, 'has children or grandchildren, let her learn first to govern her own household well and to repay her parents in turn.'✦ For this is accepted before God.✦ But if anyone does not care for his own, and especially for members of his household, he has denied the faith and is worse than an unbeliever.'✦ And further on: 'If any believer, man or woman, has widows,' that is,✦ let her provide for them in her own household, 'and let the church not be burdened.'✦ Concerning such a widow, that is, chosen in all the qualities mentioned above, Ambrose says in his book On Widows: 'She is proclaimed the wife of one husband, a widow, now proven by the advance of years, lively in devotion, now worn in body, whose lodging is in the temple, whose conversation is in prayer, whose life is in fasting, whose piety is in duty.'✦

Conclusion

The chapter ends with a brief concluding sentence.

These things concerning the state of widowhood.

Read the original Latin

Porro, si contingat eam interueniente uiri morte uiduam in adolescencia remanere, attendat quod dicit apostolus in prima ad corinthios viii: ‘Mulier alligata est, quanto tempore uir eius uiuit; quod si dormierit uir eius, liberata est. Cui uult nubat, tantum in domino.’ Hoc autem dicit non iubendo sed permittendo. Permittuntur enim secunde nupcie, quamuis indigniores sint quam prime. unde Jeronimus contra iouinianum libro io: ‘Non dampno bigamos, immo nec trigamos, sed si dici potest, octogamos. Sed ut plus aliquid inferam, etiam scortatorem recipio penitentem.’ Hec Jeronimus. unde catafrige tanquam heretici desipiebant qui secundas nupcias dampnabant.

Potest tamen intelligi quod hoc dicit apostolus etiam consulendo hiis qui timent sibi de incontinencia. unde et idem dicit in prima ad thymoth. v: ‘Adolescenciores uiduas deuita,’ id est non eas defacili recipias ad castitatis uota. ut enim ibi dicit glosa: ‘lubrice etati non debet facile credit.’ unde ibidem subiungitur de quibusdam: ‘Cum enim luxuriate fuerint, in christo nubere uolunt,’ id est legittime nubere, non meretricari, cum utique nubere non possint legittime post uotum continencie. unde ibidem sequitur: ‘habentes,’ inquit, ‘dampnacionem, quia primam fidem irritam fecerunt.’ Ne igitur hec mala contingant in ecclesia, ‘volo,’ inquit, ‘iuniores nubere, non vouere, filios procreare, matresfamilias esse et sic nullam occasionem dare aduersario maledicti gracia. Jam enim quedam conuerse sunt retro post sathanam,’ id est ab illo excellenti uidualis castitatis proposito ceciderunt et suggerente dyabolo perierunt.

Et recte dicit apostolus, ‘cui uult, nubat,’ quia sicut ibi dicitur in glosa, ‘inuite nupcie solent malos habere prouentus.’ Quod autem hoc dicat non precipiendo sed propter periculum incontinencie permittendo, patet per id quod ibidem subiungit: ‘beatior autem erit, si sic permanserit secundum meum consilium,’ sc. innupta. Quod exponens ambrosius dicit, quod ‘ideo prime nupcie sub benediccione dei celebrantur sublimiter, secunde autem in presenti etiam carent gloria, sed propter incontinenciam conceduntur.’ Hec ambrosius. Gloriam uocat ipsam benedictionem sollempnem, qua sponsus et sponsa benedicuntur in primis nupciis sed non in secundis, ubi rectus ordo seruatur, licet in quibusdam ecclesiis fiat contrarium. Notandum quoque quod non dicit apostolus de uidua: beacior erit, si castitatem proposuerit uel uouerit, sed ‘sic permanserit.’ Nam, ut dicitur in ecclesiaste v: ‘Multo melius est non uouere quam post uotum promissa non reddere.’

unde augustinus ad iulianam de bono uiduitatis: ‘Plane,’ inquit, ‘dicere non dubitauerim lapsus . . . a castitate sanctiore que deo uouetur adulteriis peiores. Si enim . . . ad ostensionem christi pertinet cum membrum eius fidem non seruat marito, quanto magis cum non seruatur ipsi christo in eo quod exigit oblatum, qui non exegerat offerendum.

Cum enim quisque non reddit quod non imperio conpulsus, sed consilio conmonitus uouit, tanto magis fraudati uoti auget iniquitatem, quanto minus habuit uouendi necessitatem.’ Hec augustinus. recte quoque dicit apostolus, ‘beacior erit,’ quia melius est siue uirgini siue uidue continere quam nubere. unde Jeronimus ad saluiniam: ‘Nesciat,’ inquit, ‘vidua bigamie indulgenciam, nec nouerit illud apostoli, melius est nubere quam uri. Nam tolle quod peius est uri et nubere per se bonum non erit . . . Lamech maledictus et sanguinarius primus .

. . unam costam in duas diuisit et plantarium bigamie protinus diluuij pena subuertit. unde apostolus, cum dicit ad thymoth. : “volo adolescentulas nubere etc. ,” cur hoc indulgere permissus sit, subiungit: “Jam enim quedam declinauerunt post sathanam.” Ex quo intelligimus eum non stantibus coronam sed iacentibus manum porrigere. Itaque adolescentula uidua que continere non potest uel non uult, pocius maritum accipiat quam dyabolum .

. . sciatque sibi non tam uirum datum quam adulterum amputatum.’ Hec Jeronimus. propter hoc eciam idem viduas electas econtrario uirginibus associat, dicens in sermone ‘cogitis me’: ‘beata,’ inquit, ‘estis, o uirgines sancte, que tante uirginis,’ sc. dei genitricis, ‘exemplum estis sequte . . .

Sed beate uidue que ducunt celibem uitam in christo . . . propter hoc enim bene vidue uirginibus copulantur, dicente apostolo Mulier innupta et uirgo cogitat que domini sunt, ut sit sancta corpore et spiritu. Quoddam enim magisterium uirginitatis uiduarum gliscit et confortatur exemplis. . . .

Et propemodum non inferioris uirtutis est a coniugio quod aliquando delectauerit abstinere quam coniugij delectamenta nescire. In utroque ergo gradu fortitudo laudatur et celestis uite uirtus predicatur. idcirco cognacionem cum christo iam uterque ordo sortitur.’ Hec Jeronimus. Idem quoque dicit experte ambrosius in libro de viduis. Itaque, sicut dicit augustinus in libro de bono coniugali, ‘bonum quidem susanne in coniugali castitate laudamus, sed tamen ei bonum anne uidue ac multo magis uirginis marie anteponimus . . .

Sed . . . quid, inquiunt, si omnes uelint continere, unde genus humanum subsistet? utinam omnes hoc uellent, dumtaxat in caritate . . . Multo cicius dei ciuitas impleretur et seculi terminus acceleraretur.

Quid enim aliud hortari uidetur apostolus, ubi ait, cum inde loqueretur: “vellem,” inquit, “omnes sicut me ipsum esse.” Et post . . . “Tempus,” inquit, “breue est. Reliquum est, ut qui habent uxores, sint tanquam non habentes . . .

et qui utuntur hoc mundo, tanquam non utantur.” ’ Hec augustinus. In primitiua quidem ecclesia de uiduis adeo ecclesie cura erat specialis, ut quedam illarum sustentarentur de bonis ecclesiasticis. Ad hoc tamen, ut sustentarentur de bonis ecclesie, quatuor oportebat concurrere, videl. ut essent etatis prouecte, monogame et probate uite et mundi solacio destitute, et sic admitterentur continencie. De primo dicit apostolus in Ia ad thymoth. v: ‘Vidua eligatur non minus lx annorum.’ De secundo idem subiungit: ‘que fuerit unius viri uxor,’ sc.

propter sacramentum secundum glosam, quia significat ecclesiam que est unica unici, sc. christi, secundum illud canticorum vi: ‘una est,’ inquit, ‘columba mea etc.’ De tercio ibidem subiungitur: ‘In operibus bonis testimonium habens, si filios educauit, si hospicio recepit, si sanctorum pedes lauit, si tribulacionem pacientibus subministrauit, si omne opus bonum subsequta est.’ De quarto dicitur ibidem: ‘viduas honora que uere vidue sunt,’ id est non solum a uiri societate sed eciam a mundi amore ac solacio destitute, sc. nolentes amplius nubere nec ad ea que mundi amplius sunt, redire. Econtra uero dicit Jeronimus ad eustochium: ‘Illarum te cupio uitare congressus quas viduas fecit necessitas, quarum domus plena conuiuiis, plenaque adulatoribus, quarum buccis rubentibus cutis farsa distenditur, ut eas putes maritos non amisisse sed querere.’ Hec Jeronimus. Vera siquidem vidua debet vitare mundi solacia, videl.

pomposa ministeria uel consorcia, conuiuia quoque ac spectacula et similia. unde idem Jeronimus ad saluiniam: ‘Quid facit vidua inter ministrorum greges? Si ambiciose domus hec officia flagitant, preficiatur hiis senex honestis moribus cuius honor domine dignitas sit. Non ambulet iuxta te calamistratus procurator, non hystrio etc.’ Denique omnia carnis oblectamenta fugere debet secundum Jeronimum quasi uenena, quia dicit apostolus, ubi supra: ‘vidua que in deliciis est, uiuens mortua est.’ unde Jeronimus, ubi supra: ‘omnis creatura dei bona est, ut ait apostolus, et nichil reiciendum quod cum graciarum actione precipitur . . .

Sed audiant hec mulieres que sollicite sunt, quomodo placeant uiris. comedant carnes que carnibus seruiunt, quarum feruor despumat in coitum . . . tu uero que in tumulo mariti omnes pariter uoluptates sepelisti, que unctam purpurisso et cerussa faciem supra feretrum eius lacrimis diluisti, que pullam tunicam nigros calceolos candide uestis et aurati socci deposicione sumpsisti, nichil aliud necesse habes nisi perseuerare in ieiunio.’ Hec Jeronimus. Quod si forte timet aliorum offensam uel scandalum de negligencia cultus ac uilitate victus et uestitus, audiat quod dicit idem ieronimus ad marcellam de blesilla uidua loquens: ‘Scandalizat,’ inquit, ‘quempiam uestis fulcior. Scandalizet et iohannes, qui camelorum pilis uestitus zona pellicea cingebatur.

cibi displicent uiliores? Nichil locusta vilius. Ille christianos oculos pocius scandalizent que purpurisso et quibusdam fucis ora oculosque depingunt, quarum facies gypseo et nimio candore deformes ydola menciuntur. Quibus si forte improuidens lacrimarum stilla eruperit, sulco defluit, quas nec numerus annorum docere potest quod uetule sunt, que capillis alienis uerticem struunt et preteritam iuuentutem in rugis anilibus poliunt, que ante nepotum greges trementes uirgule conponuntur. Erubescat mulier christiana, si nature cogit decorem. Ecce vidua nostra, que prius undique ornabatur et tota die quid sibi deesset querebat ad speculum, . . .

nunc neglectum caput scit sibi tantum sufficere quod uelatur. plumarum quoque mollicies tunc dura uidebatur et in extructis thoris iacere uix poterat. Nunc ad orandum festina consurgit, flectuntur genua super humum et crebris lacrimis facies ante sordidata purgatur . . . Pulla est tunica, minus cum humi iacuerit, sordidatur, soccusque uilior et auratorum precium calceorum egentibus datur, cingulum non auro gemmisque distinctum, sed laneum et simplex, quod possit uestimenta astringere magis quam scindere. Siquis huic proposito inuidet et detrahit . .

. besilla nostra ridebit, nec dignabitur ranarum loquacium audire conuicia.’ Hec Jeronimus. que, sc. eius uerba, consonant apostolo dicenti, ubi supra: ‘Que uere vidua est, et desolata speret in deum et instet obsecracionibus et oracionibus nocte ac die.’ Talis erat illa vidua euangelica, sc. anna, de qua legitur in luca iio: ‘Hec processerat in diebus multis et vixerat cum uiro suo annis vii a uirginitate sua, et hec uidua usque ad annos lxxxiiii. Que non discedebat de templo, ieiuniis et obsecracionibus seruiens nocte ac die.’

Denique etiam si aliqua uidua domesticos haberet, quos deberet nutrire uel etiam parentes aut aliquos maiores, qui possent ac deberent eam sustentare, talem recipi nolebat apostolus in ministerium ecclesie. unde, ‘si qua,’ inquit, ‘uidua filios aut nepotes habet, discat primo domum suam bene regere et mutuam uicem parentibus reddere. Hoc enim acceptum est coram deo. Siquis autem suorum et maxime domesticorum curam non habet, fidem negauit et est infideli deterior.’ Et post: ‘Siquis autem fidelis uel siqua fidelis habet uiduas,’ sc. in domo sua, ‘subministret illis et non grauetur ecclesia.’ De tali ergo uidua, sc. in omnibus predictis electa, dicit ambrosius in libro de uiduis: ‘Predicatur unius uiri uxor uidua, etatisque processu iam probata, uiuida religioni, effeta iam corpori, cui diuersorium in templo, colloquium in prece, vita ieiunio, pietas in officio.’

hec de statu viduali.

Scripture echoes

  1. ↩1Cor.7.39 — A wife is bound for as long as her husband lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord.
  2. ↩1Cor.7.39 — A wife is bound for as long as her husband lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord.
  3. ↩1Cor.7.39-1Cor.7.40 — A wife is bound for as long as her husband lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord. 1Cor.7.40 — But she is more blessed, in my judgment, if she remains as she is. For I think that I also have the Spirit of God.
  4. ↩1Tim.5.11 — But refuse younger widows, for when they grow wanton against Christ, they desire to marry,
  5. ↩1Tim.5.11 — But refuse younger widows, for when they grow wanton against Christ, they desire to marry,
  6. ↩1Tim.5.11-1Tim.5.12 — But refuse younger widows, for when they grow wanton against Christ, they desire to marry, 1Tim.5.12 — They incur judgment because they have rejected their first faith.
  7. ↩1Tim.5.12 — They incur judgment because they have rejected their first faith.
  8. ↩1Tim.5.14 — So I want younger women to marry, to bear children, to manage their households, and to give the adversary no occasion for slander.
  9. ↩1Tim.5.15 — For some have already turned aside after Satan.
  10. ↩1Cor.7.39 — A wife is bound for as long as her husband lives. But if her husband dies, she is free to be married to whom she wishes, only in the Lord.
  11. ↩1Cor.7.40 — But she is more blessed, in my judgment, if she remains as she is. For I think that I also have the Spirit of God.
  12. ↩1Cor.7.40 — But she is more blessed, in my judgment, if she remains as she is. For I think that I also have the Spirit of God.
  13. ↩Eccl.5.4 — It is better that you do not vow than that you vow and do not fulfill it.
  14. ↩1Cor.7.40 — But she is more blessed, in my judgment, if she remains as she is. For I think that I also have the Spirit of God.
  15. ↩1Cor.7.9 — But if they cannot exercise self-control, let them marry; for it is better to marry than to burn.
  16. ↩Gen.4.23-Gen.4.24 — Lamech said to his wives, Adah and Zillah, hear my voice, wives of Lamech, give ear to my speech, for I have killed a man for wounding me, a boy for striking me. Gen.4.24 — If Cain is avenged sevenfold, then Lamech seventy-sevenfold.
  17. ↩1Tim.5.14 — So I want younger women to marry, to bear children, to manage their households, and to give the adversary no occasion for slander.
  18. ↩1Tim.5.14 — So I want younger women to marry, to bear children, to manage their households, and to give the adversary no occasion for slander.
  19. ↩1Tim.5.15 — For some have already turned aside after Satan.
  20. ↩1Cor.7.34 — and the unmarried woman and the virgin is anxious for the things of the Lord, that she may be holy both in body and in spirit; but the married woman is anxious for the things of the world, how she may please her husband
  21. ↩Luke.2.36-Luke.2.38 — And there was Anna, a prophetess, the daughter of Phanuel, from the tribe of Asher. She was advanced in years, having lived with her husband seven years after her virginity. Luke.2.37 — and she was a widow of about eighty-four years, who did not depart from the temple, worshiping with fastings and prayers night and day Luke.2.38 — And she, coming up at that very hour, began to give thanks to God and to speak of him to all who were looking for the redemption of Jerusalem.
  22. ↩Luke.1.26-Luke.1.38 — In the sixth month the angel Gabriel was sent from God to a city of Galilee whose name was Nazareth, Luke.1.27 — to a virgin pledged in marriage to a man whose name was Joseph, of the house of David, and the virgin's name was Mary. Luke.1.28 — And coming to her, he said, 'Greetings, favored one! The Lord is with you.' Luke.1.29 — But she was troubled at his message, and she kept pondering what sort of greeting this might be. Luke.1.30 — And the angel said to her, "Do not be afraid, Mary, for you have found favor with God. Luke.1.31 — And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. Luke.1.32 — He will be great and will be called Son of the Most High, and the Lord God will give to him the throne of his father David. Luke.1.33 — And he will reign over the house of Jacob forever, and of his kingdom there will be no end. Luke.1.34 — But Mary said to the angel, "How will this be, since I have not known a man?" Luke.1.35 — And the angel answered her, "The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore also the one to be born will be called Son of God." Luke.1.36 — And behold, Elizabeth your kinswoman—she too has conceived a son in her old age, and this is the sixth month for her who was called barren. Luke.1.37 — For nothing will be impossible with God. Luke.1.38 — And Mary said, 'Behold, the servant of the Lord; let it be to me according to your word.' And the angel departed from her.
  23. ↩1Cor.7.7 — Now I wish that all people were as I am. But each one has a particular gift from God, one of one kind and another of another.
  24. ↩1Cor.7.29 — This I say, brothers: the time is short. From now on, let those who have wives live as though they do not,
  25. ↩1Cor.7.29 — This I say, brothers: the time is short. From now on, let those who have wives live as though they do not,
  26. ↩1Cor.7.31 — and those who use this world as if not making full use of it, for the present form of this world is passing away.
  27. ↩1Tim.5.9-1Tim.5.10 — Let a widow be enrolled if she is not less than sixty years old, having been the wife of one man, 1Tim.5.10 — well attested for good works — if she has raised children, if she has shown hospitality to strangers, if she has washed the feet of the saints, if she has come to the aid of those in trouble, if she has devoted herself to every good work.
  28. ↩1Tim.5.9 — Let a widow be enrolled if she is not less than sixty years old, having been the wife of one man,
  29. ↩1Tim.5.9 — Let a widow be enrolled if she is not less than sixty years old, having been the wife of one man,
  30. ↩Song.6.8-Song.6.9 — Sixty are the queens, and eighty concubines, and young women without number. Song.6.9 — She is the only one, my dove, my perfect one; she is the only one of her mother, the pure one to her who bore her. The daughters saw her and called her blessed; queens and concubines—they praised her.
  31. ↩Song.6.8-Song.6.9 — Sixty are the queens, and eighty concubines, and young women without number. Song.6.9 — She is the only one, my dove, my perfect one; she is the only one of her mother, the pure one to her who bore her. The daughters saw her and called her blessed; queens and concubines—they praised her.
  32. ↩1Tim.5.10 — well attested for good works — if she has raised children, if she has shown hospitality to strangers, if she has washed the feet of the saints, if she has come to the aid of those in trouble, if she has devoted herself to every good work.
  33. ↩1Tim.5.3 — Honor the widows who are truly widows.
  34. ↩1Tim.5.6 — but the one who lives in self-indulgence is dead even while she lives.
  35. ↩1Tim.4.4 — For every creation of God is good, and nothing is to be rejected when it is received with thanksgiving.
  36. ↩Matt.3.4 — Now John himself had his clothing made of camel's hair, and a leather belt around his waist; and his food was locusts and wild honey.
  37. ↩1Tim.5.5 — Now a widow who is truly alone has set her hope on God and continues in supplications and prayers night and day.
  38. ↩Luke.2.36-Luke.2.37 — And there was Anna, a prophetess, the daughter of Phanuel, from the tribe of Asher. She was advanced in years, having lived with her husband seven years after her virginity. Luke.2.37 — and she was a widow of about eighty-four years, who did not depart from the temple, worshiping with fastings and prayers night and day
  39. ↩Luke.2.37 — and she was a widow of about eighty-four years, who did not depart from the temple, worshiping with fastings and prayers night and day
  40. ↩1Tim.5.16 — If any believing woman has widows, let her assist them, and let not the church be burdened, so that it may assist those who are truly widows.
  41. ↩1Tim.5.4 — But if any widow has children or grandchildren, let them first learn to show piety toward their own household and to repay their parents; for this is acceptable before God.
  42. ↩1Tim.5.4 — But if any widow has children or grandchildren, let them first learn to show piety toward their own household and to repay their parents; for this is acceptable before God.
  43. ↩1Tim.5.8 — But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever.
  44. ↩1Tim.5.16 — If any believing woman has widows, let her assist them, and let not the church be burdened, so that it may assist those who are truly widows.
  45. ↩1Tim.5.16 — If any believing woman has widows, let her assist them, and let not the church be burdened, so that it may assist those who are truly widows.
  46. ↩1Tim.5.9 — Let a widow be enrolled if she is not less than sixty years old, having been the wife of one man,

Notes

  1. 1 ↩The abbreviation 'sc.' expands to scilicet ('namely, that is to say'), introducing an explanation of what follows. The sentence is left open, leading into the next section.
  2. 2 ↩The single word 'innupta' appears to be a gloss fragment or marginal note identifying the subject of the preceding discussion — the unmarried woman (widow) who remains as she is.
  3. 3 ↩The distinction between first and second marriages reflects patristic and medieval theological opinion, not Scripture directly. Ambrose's teaching here contrasts the solemnity of first marriages with the concessionary status of second.
  4. 4 ↩The author notes a discrepancy between the stated rule (no blessing at second marriages) and actual practice in some churches.
  5. 5 ↩The author draws attention to the precise wording of Paul's statement: the apostle does not condition the widow's greater blessedness on a formal vow or resolution of chastity, but simply on her remaining as she is — that is, continuing in her existing state.
  6. 6 ↩The Latin 'Mulier innupta et uirgo cogitat que domini sunt, ut sit sancta corpore et spiritu' closely echoes 1 Corinthians 7:34. Final resolution of quotation status deferred to tx-08 Moses resolution.
  7. 7 ↩gliscit: rare verb meaning 'to yearn, to desire, to grow eager'; rendered here as 'is strengthened' in parallel with confortatur, capturing the sense of being animated or invigorated by examples
  8. 8 ↩The clause 'cuius honor domine dignitas sit' is compressed: the sense is that the person placed in charge should carry an honor that befits the Lord's service or dignity. The Latin is elliptical and the precise syntax is debated.
  9. 9 ↩calamistratus literally means 'curled with a curling-iron' — a foppish, effeminate man. The sense is someone preening and ornamental, unfit for serious company.
  10. 10 ↩hystrio = actor, stage-player, associated with pretense and display.
  11. 11 ↩Quotation: 'vidua que in deliciis est, uiuens mortua est' — 1 Timothy 5:6 (Vulgate).
  12. 12 ↩Quotation: 'omnis creatura dei bona est ... et nichil reiciendum quod cum graciarum actione precipitur' — 1 Timothy 4:4 (Vulgate).
  13. 13 ↩carnes / carnis double meaning: 'meats' and 'flesh' — the wordplay links indulgent eating to carnal desire.
  14. 14 ↩deposicione: 'deposition' here refers to the funeral/burial rite, not removal of ornaments; rendered as 'laying-out' for clarity.
  15. 15 ↩uestis fulcior: literally 'a more stuffed/padded garment'; rendered as 'more showy' to capture the sense of ostentation.
  16. 16 ↩Allusion to John the Baptist (Matthew 3:4 / Mark 1:6): 'clothed with camel's hair and a leather belt.' Candidate scripture allusion pending Moses resolution.
  17. 17 ↩ante sordidata: the ablative absolute suggests 'her face, having been defiled before' — the temporal/spiritual contrast (former vanity now washed by tears) is rendered to capture the penitential force.
  18. 18 ↩auratorum: uncertain whether genitive plural of auratus (gilded) used substantively ('gilded things/shoes') or a variant reading. Translated as 'gilded shoes' to preserve the contrast with the cheap sock.
  19. 19 ↩quod possit uestimenta astringere magis quam scindere: the relative clause of characteristic/purpose is rendered to capture the practical humility — a plain belt that holds things together rather than a costly one that might tear them.

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