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← De eruditione filiorum nobilium (On the Education of Noble Children)/Book 1 · De eruditione filiorum nobilium
Chapter 51Erud.1.51

De excellencia uirginali.

The Superior Merit of Virginity

Drawing on the Apostle, Ambrose, Augustine, and Jerome, the author argues that virginity is a higher calling than marriage when freely chosen, meriting greater reward before God.

But if there is no necessity for the girl to marry, and no obligation on the parents to give her in marriage, it is better to let her remain in virginity than to give her in marriage — according to that saying of the Apostle in 1 Corinthians. 'The one who stands firm in his heart, having no necessity but having the power over his own will, and who has judged in his heart to keep his virginity' —✦ — not thrusting upon her the temptation of marriage, as Ambrose explains: 'she does well.'✦ Therefore, 'the one who joins his virgin in marriage,' he says, 'does well, because he is permitted to do what he does; and the one who does not join her' — since —✦ — let her have the power to carry out her will, since the girl rightly desires to remain continent: 'she does better, for she both lays up merit for her before God and frees her from the anxiety of the world.'✦ These are the words of Ambrose. In the same place, Augustine also says that 'what is both permitted and expedient is better than what is permitted but not expedient.' Jerome too, in book one against Jovinian, says that 'chastity has always been preferred to the work of marriage.'

Paradise Lost, Paradise Regained

Jerome teaches that our first parents were virgins in paradise; marriage entered only after sin, so virginity belongs to paradise while marriage fills the earth.

Our first parents were virgins in paradise before the offense, but after sin, and outside paradise, marriage followed at once. . . Marriage, then, fills the earth; virginity fills paradise. Hence it was said: 'Increase and multiply,' etc.✦ First the forest had to be planted and grow so that there would be something that could afterward be cut down; and as great as the difference is between root and fruit, so great is the difference between marriage and virginity. In short, the difference between marriage and virginity is shown by the apostle to be as great as the difference between not sinning and doing good. These are Jerome's words.

Jerome to Eustochium: Your Domain Is Paradise

Jerome exhorts Eustochium that virginity's increase is heavenly, not earthly, and that Eve's fall into marriage began only after leaving paradise.

The same writer to Eustochium: "Increase and multiply, those who are about to fill the earth — your increase is in the heavens."✦ . . Eve in paradise was a virgin; but after her nakedness — and the fig leaves portending lust — and after the garments of skins and her departure from paradise, marriage had its beginning.✦ Your domain, therefore, is paradise — preserve what you were born to. . . I praise marriages, but it is virgins who bring me forth: I gather a rose from thorns, gold from the earth."

Virginity Above All States

Virginity surpasses both marriage and widowhood, yielding a hundredfold fruit, and Fulgentius commends it as the Church's special charism without condemning conjugal chastity.

This is that one. And so virginity surpasses every state — not only the married state but also that of widowhood. For this is the one that yields a hundredfold fruit, whereas marriage yields thirtyfold and widowhood sixtyfold. In the same way, Fulgentius also commends virginity to Proba: 'It is clear,' he says, 'that among the other gifts of the Church, hers is the special and particular charism, where the very power of wholeness, by its perfect claim to the name, deserves to be joined to the title of virtue.' . . Nor, in recognizing the summit of virginal wholeness, do we charge conjugal chastity with any crime. .

The Distance Between Marriage and Virginity

Holy virginity stands far above married life: it is heavenly where marriage is earthly, spiritual where marriage is fleshly, and imitates angels rather than beasts.

. But holy virginity— . . we say. . . deservedly to be distant by a greater degree.1 . . How far better things stand apart from the married life! . . Heavenly things from earthly ones. . . From the flesh, the spirit; from weakness, strength. . . Nor do we hesitate to say how far the holy virginity of body and spirit among the faithful married stands apart from what is granted by God— . . how far sexual union, insofar as it resembles the likeness of beasts, is set apart from the imitation of angels. In the one case, the spirit is weighed down toward the earth by the flesh's earthly pleasure; in the other, earthly flesh is raised up toward heavenly things by the spirit's heavenly delight.✦

Cyprian's Exhortation and Parental Duty

Cyprian calls virgins the flower of the Church and the image of God, and parents are urged not to prevent a daughter from consecrating her virginity.

These things Fulgentius says. And Cyprian the martyr, in his book on the discipline and attire of virgins, says to us: 'My address is to virgins, and the greater their glory, the greater also is the care they require.' That one is the flower of the Church's shoot, the beauty and adornment of spiritual grace, the joyful disposition of praise and honor, a work whole and incorrupt, an image of God answering to the holiness of the Lord, the more illustrious portion of Christ's flock. These things Cyprian says. Therefore, parents ought not to prevent a girl who desires to consecrate her virginity to God. Whence Jerome, in the passage cited above, says: 'Why do you begrudge her, mother —' . .

Parental Resistance and Divine Vengeance

Jerome rebukes parents who resist their daughter's virginity, warning of divine punishment and condemning those who offer only deformed daughters to God while pampering sons.

You are indignant because she did not want to be the wife of a soldier but of a king; it has bestowed a great blessing on you — you have become the mother-in-law of God.' From here also comes that same example of Jerome, placed earlier, addressed to Aletha, concerning a noble woman who had worn the toga praetexta — she changed the dress and attire of the virgin Eustochium and, neglecting her hair, arranged it in the worldly fashion, so as to overcome the virgin's resolve. And so, as if by the divine vengeance of a sacrilegious hand, she was struck down — and swift death marked her belated repentance. But, as the same Jerome writes to the virgin Demetrias, 'Wretched parents — and not fully Christian in faith — are accustomed to hand over their deformed or physically disabled daughters to virginity, because they cannot find worthy sons-in-law for them; they value glass as highly as pearls, as the saying goes, and leave those daughters destitute while providing for other sons' luxury and pleasures with every abundance.' It is said, however, . . Whatever had been prepared for a wedding was, by a holy Christian synod, handed over to the virgin, so that no injury might be done to her betrothed.'

Six Commendable Qualities of Virginity: Precious and Beautiful

The author begins enumerating six praiseworthy qualities of virginity: it is precious as a hidden treasure likened to the kingdom of heaven, and beautiful as a lily and the brightness of eternal light.

Jerome says this. Now there are six things commendable in virginity, namely: It is precious, beautiful, graceful, fruitful, victorious, and glorious. Of the first the Lord says in Matthew 13: 'The kingdom of heaven is like a treasure hidden in a field.'✦ Virginity itself, then, is a precious treasure hidden in the field of the body. Hence it is said in Ecclesiasticus 26: 'No weight is worthy of a continent soul.'2 But because they have this treasure in clay vessels, many girls prudently hide it by shutting themselves away in a monastery, so that it may be better preserved.✦3 And rightly is this treasure compared to the kingdom of heaven, because the life of virgins is likened to heavenly life on account of its incorruption, according to that saying in Matthew 22: 'In the resurrection they neither marry nor are given in marriage, but are like the angels of God in heaven.'✦ As Jerome wrote: 'To live in the flesh yet beyond the flesh is not an earthly life, but a heavenly one.' On the second point — that is, concerning beauty — the book of Wisdom says: 'O how beautiful is the chaste generation with brightness, etc.' Because of its purity, virginity is compared to a lily in the Song of Songs, chapter 2, where the virgin is spoken of: 'As a lily among thorns, so is my beloved among the daughters.' And so the Bridegroom himself is said in the same place to feed among the lilies, because — He is pleased by the purity of virgins and delights in it — for he is most pure. Now the whiteness of a lily is most closely likened to the incorruptible light; and so virginity is likened to that One of whom it is said in the book of Wisdom, chapter 7: 'It is the brightness of eternal light and the spotless mirror, etc.' To this, the well-known saying of Cyprian harmonizes beautifully: 'Virginity is the image of God, answering to the holiness of the Lord.' For this reason, too, virgins especially ought to guard against the stain of sin, because just as a stain is more shameful on a white garment, so it is also in a virgin. On the third point — namely —

Gracefulness and Fruitfulness of Virginity

Virginity is graceful, pleasing to God and angels, and fruitful: it frees virgins for undivided service to the Lord, makes them intimate with Christ, and unites them inwardly, unlike the divided heart of the married.

Regarding gracefulness, Ecclesiasticus 26 says: 'Grace upon grace, a holy and modest woman.' And it is rightly called grace upon grace in a virgin, because she is gracious not only to people in the world, but especially to God and to the angels in heaven. Hence it is said in the book of Wisdom, chapter 4: 'The memory of that one is immortal, because it is known both before God and before men' — that is, approved. Finally, especially in blessed Mary and in John the Evangelist, virginity was both familiar and pleasing to Christ. For this reason, at the end he showed that he regarded their care as a family matter, when he commended them to one another — when he said to his mother, 'Behold your son,' and to the disciple, 'Behold your mother,' as it is read in John chapter 19.✦ Concerning the fourth — namely — Concerning fruitfulness, it is clear that virginity — or a virgin — is now neither cursed nor barren, because she prefers the heavenly fruit to the earthly, and the spiritual to the carnal. Hence it is said in Isaiah, chapter 56: 'Let not the eunuch say, "Behold, I am a dry tree."'✦ And afterward: 'I will give to eunuchs in my house and within my walls a place, and a name better than that of sons and daughters.'✦4 And there he calls virgins and continent persons eunuchs, as if voluntarily castrated for the sake of the kingdom of heaven.✦5 Now the fruit of virginity is threefold even in this life. The first is that it makes virgins freer to serve God, just as the apostle says when urging them to this very thing in his first letter to the Corinthians. 'I say this for your benefit,' he says, 'not to put a snare on you, but for what is honorable and what provides the opportunity to serve the Lord without hindrance.'✦6 The second is that it makes them especially like Christ and intimate with him, as it is read in the sixth chapter of the book of Wisdom: 'Incorruption brings one close to God.'7 The third is that it unites them inwardly, just as marital anxiety, on the contrary, divides. Whence the apostle, where he said above: 'He who is married is anxious about the things of the world, how he might please his wife, and he is divided.'✦8

Victoriousness and Glory of Virginity

Virginity is victorious, surpassing even angels in merit through struggle, and glorious, receiving a special prerogative symbolized by the golden wreath on the showbread table and the crown promised in the Song of Songs.

And a married woman thinks about the things of the world, how she may please her husband.✦ But the unmarried woman and virgin thinks about the things of God, etc.✦ Concerning the fifth, namely — Concerning victoriousness, it is said in the fourth book of Wisdom: 'Crowned in perpetuity she triumphs, conquering the prize of the contests of the undefiled.'9 And in this, virgins in a certain way surpass angels in merit, because what the latter are by nature, the former acquire through victory. Hence Jerome says to the virgin Demetrias: 'By celestial dew and the cold of fastings, girlish heat is extinguished, and the way of life of angels is enjoined upon the human body.'10 Therefore the vessel of election says that he does not hold a precept concerning virgins, because it is against nature — nay, beyond nature — not to exercise what you were born to be; it is to kill in yourself your own root.✦1112 . . To shrink from every touch of a man, and yet to live in the body without a body. . . In short, it is an incredible strength of soul, amid jewels and silk, amid the crowds of eunuchs and girls, amid flattery and the services of a clamorous household, amid exquisite feasts, to seek the toil of fasting, the roughness of clothing, and the temperance of living.1314 These are the words of Jerome. Because of this kind of difficulty, the same Jerome also says against Jovinian in his first book: 'If all,' he says, 'were to be virgins, how would the human race stand?'15 . . . Do not be afraid, I say, that all women will become virgins. Virginity is a difficult thing, and therefore rare. If all could be virgins, the Lord would never have said, 'Whoever can accept this, let him accept it,' nor would the apostle have hesitated in his counsel, saying, 'About virgins I have no command from the Lord, but I give my advice.'✦✦16 So say the authorities.17 From this — that virginity is thus victorious — the sixth point follows, namely18 that it is also glorious. For glory is given for victory. Beyond the common glory of the saints — of which the psalm says, 'This is the glory of all his saints' — there is a certain special little glory prepared for virgins, just as there is for apostles and martyrs.19 For this reason, on the table of the showbread there was a golden crown with a chased design, and upon it another crown — a little golden wreath — just as we read in Exodus 25.2021 These are the rewards of the saints which, when they are promised in divine Scripture, are as if set out on a table. The crown is the common glory of the saints; the little crown, however, is the special prerogative of virgins, martyrs, and preachers.22 Finally, virgins will be endowed with a threefold prerogative in the fatherland, of which divine Scripture speaks: one indeed on the head, namely23 a golden wreath, which was spoken of above, and in the Song of Songs 4: 'Rise up,' it says, 'hurry, my beloved, come from Lebanon, come, you will be crowned.'24 For Lebanon is interpreted as 'white' or 'whiteness,' and it signifies the brightness of virginity, which will be crowned with a golden wreath by the Bridegroom.

The Threefold Prerogative of Virgins in Glory

Virgins receive three special prerogatives in heaven: a golden wreath on the head, a new song in the mouth, and the privilege of following the Lamb wherever he goes, as the Church sings and Jerome paints the eschatological welcome.

The second [prerogative is] in the mouth, namely a new song, about which it is read in the Apocalypse, chapter fourteen: 'They were singing what seemed a new song before the throne of God — a song no one could learn except those who had not defiled themselves with women; for they are virgins.'✦ The third [prerogative is] in the feet, concerning which the same passage adds: 'These follow the Lamb wherever he goes.'✦ For this reason the Church sings to Christ, the bridegroom of virgins: You who pasture among the lilies, hedged in by the dances of virgins, adorning brides with glory and rendering rewards to bridegrooms. Wherever you go, the virgins follow, and singing praises after you they bustle about, resounding with sweet hymns. On this subject, then, with the song and dance of virgins following, it is said in Jeremiah chapter 31: 'Virgin of Israel, you will still be adorned with your timbrels and go out in the dance of those who play.'✦ And a little further on: 'Then the virgin will rejoice in the dance, etc.'✦ For this reason Jerome writes to the virgin Eustochium: 'Come out,' he says, 'for a little while from the prison of your body, and paint before your eyes the reward of your present labor — that which eye has not seen, nor ear heard, nor has it risen into the heart of man.'✦ What kind of day will that be, when Mary — not the sister of Moses but the Mother of the Lord — will come to meet you with dances, accompanied by virgins?✦ And after the Red Sea, with Pharaoh submerged along with his army, she will hold the timbrel and sing out ahead of those who respond: 'Let us sing to the Lord, for he has been gloriously magnified, etc.'✦ Then Thecla will fly joyfully into your arms, and then the Bridegroom himself will come to meet you and say: 'Rise, hurry, my beloved, etc.'✦ Then even the angels will marvel and say: 'Who is this who ascends, etc.'✦ These are Jerome's words.

Four Conditions for True Virginity: Voluntary and Whole

For virginity to shine, it must be voluntary, whole, humble, and lasting; Chrysostom and Jerome stress that freely offered continence has greater merit, while the Apostle defines virginity as holiness in both body and spirit.

Because of all these things, it is said in the third book of Wisdom: 'Blessed is the barren woman, the undefiled one who has not known a bed in transgression; she will bear fruit in the regard of holy souls.' And rightly will virgins be adorned by the Lord above all others, because in them, above all others, God is glorified — according to that saying of Augustine in his sermon on virgins: 'The more fragile the sex, the weaker the small vessel that carries back triumph from the enemy, the more the devil is clothed with the disgrace of confusion, and the more wonderfully God is recognized in his saints, and the more joyfully Christ, the king of martyrs, delights in his female warriors.' But for virginity to shine with so much beauty, four things must come together in it — namely: that it may be voluntary, whole, humble, and lasting. On the first point, Chrysostom says in his second book on Matthew: 'Glorious is that continence which necessity or bodily weakness does not prevent from transgressing, but which the will of a holy resolution embraces.' Hence also Jerome, writing to Eustochium: 'Why, he says, does the apostle not give a commandment concerning virgins?' Because that which is not compelled but freely offered is of greater merit. Whence the virgin was herself, and not by commandment but by her own will. Regarding those who keep their virginity or chastity out of necessity, Prosper says in the third book of the *De vita contemplativa*: 'Some are made chaste either by the temperance of their bodies, or are held back from unchaste behavior by fear of temporal punishment, or are simply left without the opportunity.' But even though they may be chaste out of necessity and not voluntarily, and though they rank first — if — . . They give thanks to God for the gift of their own nature. . . And the second and third groups, if they grow accustomed to living chastely, into virtue — . . Those who begin out of necessity make progress, and as the pleasure of chastity itself grows little by little, they truly become chaste. On the second point, concerning integrity, the Apostle says in 1 Corinthians. On integrity, the Apostle says in 1 Corinthians. Chapter 7: 'The unmarried woman and the virgin think about the things that are the Lord's, so that she may be holy in body and in spirit.'✦ Hence Jerome to Eustochium: 'Even if she is a virgin in body,' he says, 'whether she is a virgin in spirit, I do not know.' The Apostle, however, defines the virgin in this way: 'Let her be holy in body and in spirit.'✦

Interior Glory and the Peril of Hypocrisy

Virginity's glory is lost when a virgin desires marriage or preserves chastity for empty praise; true glory is inward, as the parable of the foolish virgins and Bernard of Clairvaux warn against outward show without oil of conscience.

Jerome says this: So the glory of virginity is diminished or taken away from virgins in two ways — namely: if she is a virgin in body alone and not in mind, because — she intends to marry, or she preserves her very virginity with zeal for empty glory, so that inwardly she has no glory of conscience.25 On the first point, Augustine says in his book On Widowhood: 'A married woman seems to me happier than a virgin about to marry, for the former has what the latter still desires, especially if she is not yet betrothed to anyone.'26 The one strives to please the one to whom she has been given; the other is uncertain among many about the one to whom she is to be given. . . That virgin, therefore, is rightly preferred to the married woman — she who neither offers herself to be loved by the crowd, since the love of one person is sought from among the multitude, nor, once he is found, devotes herself to one man while thinking on the things of the world, how she might please her husband — but who so loved the One beautiful in form beyond the sons of men that, since she could not conceive him in the flesh as Mary did, she kept her flesh pure for him, he having been conceived in her heart.✦ On the second point, it is said in Matthew 25: 'Foolish virgins, having taken their lamps, did not take oil with them' — that is, they had bodies that were whole and bright through continence, but they did not have within the inward purity of mind or the glory of conscience, about which it is said in 2 Corinthians, chapter 2, verse 1: 'Our glory is this: the testimony of our conscience.'✦✦ For this is the oil of which it is said in Ecclesiastes 9: 'Let not the oil fail from your head,' and joy from the mind, or glory from conscience. Hence it is also said in the psalm: 'All the glory of the king's daughter is from within.'✦ For this reason it is rightly said, on the contrary, that the foolish virgins did not take oil with them, because — hypocrites do not have glory in themselves but in the praise of others. Against which it is said by the Apostle to the Galatians.✦ 6: 'Let each one test his own work, and so he will have glory in himself, and not in another.'✦ Hence Jerome, in his sermon on the Assumption of the Blessed Mary: "All your glory," he says, "O virgins, should be within, and let what shines outwardly be something you hold inwardly, lest —"✦ . . "...before the bridegroom comes, and your lamps are extinguished."✦ And so too blessed Bernard, in a certain sermon: "Let us beware," he says, "lest, deceived by the empty splendor of our vessels, we have cause to lament too late that our lamps have gone out."✦ For I believe that even those lamps were not truly burning which then seemed to be going out, because they had not taken oil with them, but were gleaming with a glassy brightness rather than a fiery one."✦ Thus far Bernard. Now concerning the third quality that ought to be joined to virginity, namely —

Humility and Final Perseverance

Humility has already been treated; on perseverance, Augustine and Cyprian urge virgins to follow the Lamb, take courage from the steadfast, and fear the example of those who fall.

About humility, enough has already been said above, where the moral instruction of young women was discussed. On the fourth point — that is, on final perseverance in virginity — Augustine has this to say, in the passage cited above: 'Do this, virgins of God. Do this, and follow the Lamb wherever he goes.'✦ . . Let those who persevere in your number hold up an example for you; let those who fall increase your fear.' So far Augustine. Likewise Cyprian, in his book on the discipline and dress of virgins: 'O sacred virgins,' he says, 'rouse yourselves with mutual exhortations, challenge one another to glory by emulous proofs of virtue, stand firm with courage, press forward in the spirit, arrive in triumph — only remember me, when virginity begins to be honored in you.' Here ends the chapter.

Read the original Latin

Si uero nec puelle sit necessitas nubendi, nec parentibus eam nuptui tradendi, melius est eam in uirginitate dimittere quam nuptui tradere, iuxta illud apostoli Ia ad corinth. vii: ‘Qui statuit in corde suo firmus, non habens necessitatem, sed potestatem habens sue uoluntatis et hoc iudicauit in corde suo, seruare uirginitatem suam,’ sc. non ingerens ei fomitem nupciarum, sicut ambrosius exponit, ‘bene facit.’ Igitur et ‘qui matrimonio,’ inquit, ‘iungit uirginem suam, bene facit, quia sibi licet quod facit, et qui non iungit,’ cum sc. habeat potestatem uoluntatis sue perficiende, quia puella bene uult continere, ‘melius facit, quoniam et apud deum illi meritum collocat et illam a mundi sollicitudine liberat.’ Hec ambrosius. ibi etiam dicit augustinus, quod ‘melius est id quod licet et expedit quam quod licet et non expedit.’ Jeronimus quoque contra iouinianum libro i dicit, quod ‘castitas semper operi nupciarum prelata fuit.

Nam et primi parentes ante offensam in paradyso fuerunt uirgines, post peccatum autem et extra paradysum protinus nupcie . . . Nupcie itaque terram replent, uirginitas paradysum. unde dictum est: crescite et multiplicamini etc. Prius enim oportuit siluam plantari et crescere, ut esset quod deinceps posset excidi; quantumque interest inter radicem et fructum, tantum inter nupcias et uirginitatem. Denique tantum inter nupcias et uirginitatem secundum apostolum probatur interesse quantum inter non peccare et benefacere.’ Hec Jeronimus.

Idem ad eustochium: ‘Crescant,’ inquit, ‘et multiplicentur qui impleturi sunt terram, tuum agmentum in celis est . . . Eua in paradyso uirgo fuit, post nuditatem autem et folia ficus auspicancia pruriginem, post tunicas pelliceas et exitum de paradyso inicium sumpsit nupciarum. Tua ergo regio paradysus est, serua quod nata es . . . laudo nupcias, sed quia michi uirgines generant: lego de spinis rosam, de terra aurum.’

Hec ille. Itaque uirginitas preminet omni statui, non solum coniugali sed eciam uiduali. Hec est enim que fructum habet centesimum, coniugium uero tricesimum et uiduitas sexagesimum. sic conmendat etiam fulgencius ad probam: ‘Claret,’ inquit, ‘inter ceteras ecclesie donaciones illius precipuum specialis esse carismatis, ubi uirtus ipsa integritatis perfecto meretur uocabulo conseri uirtutis . . . Nec in eo quod uirginalis integritatis agnoscimus culmen, pudicicie coniugalis asserimus crimen . .

. Sed sanctam uirginitatem . . . dicimus . . . merito pociore distare .

. . a coniugali uita quantum distant a bonis meliora . . . a terrenis celestia . . .

a carne spiritus, ab infirmitate uirtus . . . Nec dicere dubitamus, tantum a sancta uirginitate carnis et spiritus fidelium coniugatorum, licet a deo concessum, . . . distare concubitum, quantum similitudo pecorum ab imitacione discernitur angelorum. In uno quippe ad terram spiritus terrena carnis uoluptate deprimitur, in altero terrena caro celesti delectacione spiritus ad celestia subleuatur.’

Hec fulgencius. Hinc et cyprianus martyr in libro de disciplina et habitu uirginum: ‘Nobis,’ inquit, ‘ad uirgines sermo est quarum quo sublimior gloria maior et cura est. Flos est ille ecclesiastici germinis, decus atque ornamentum gracie spiritualis, leta indoles laudis et honoris opus integrum atque incorruptum, ymago dei respondens ad sanctimoniam domini, illustrior porcio gregis christi.’ Hec cyprianus. Puellam ergo cupientem deo uirginitatem suam consecrare parentes non debent prohibere. unde Jeronimus, ubi supra, ‘Quid inuides,’ inquit, ‘mater filie . . .

Indignaris quod noluit esse uxor militis sed regis; grande tibi beneficium prestitit, socrus dei esse cepisti.’ Hinc etiam est et illud exemplum eiusdem Jeronimi ad aletham superius positum, de pretextata nobili femina que uirginis eustochie cultum habitumque mutauit ac neglectum crinem mundano more texuit, ut uirginis propositum uinceret. Ideoque tanquam sacrilega manus illius diuina ulcione arruit seramque illius penitenciam uelox interitus signauit. verum, ut idem Jeronimus scribit ad demetriadem uirginem, ‘Solent miseri parentes ac non plene fidei christiani deformes et aliquo membro debiles filias, quia dignos generos non inueniunt, uirginitati tradere, tanti, ut dicitur, estimantes uitrum quanti margaritum et eas relinquunt inopes aliorum filiorum luxurie ac deliciis ad omnem copiam prouidentes. fertur autem, . . . quicquid fuerat nupciis preparatum, a sancta christiana synode uirgini traditum, ne sponso fieret iniuria.’

Hec Jeronimus. sunt autem in uirginitate sex conmendabilia, quia videl. ipsa est preciosa, speciosa, graciosa, fructuosa, victoriosa, gloriosa. De primo dicit dominus in matheo xiii: ‘Simile est regnum celorum thesauro abscondito in agro etc.’ Ipsa nempe uirginitas est thesaurus preciosus in agro corporis absconditus. unde dicitur in ecclesiastico xxvi: ‘Omnis ponderacio non est digna continentis anime.’ Sed quia puelle habent thesaurum istum in uasis fictilibus, ideo multe prudenter abscondunt illud in monasterio se recludentes, ut seruetur melius. Et recte thesaurus hic regno celorum conparatur, quia uita uirginum celesti uite propter incorrupcionem assimilatur, iuxta illud Mathei xxiio: ‘In resurrectione neque nubent, neque nubentur, sed erunt sicut angeli dei in celo.’

unde Jeronimus: ‘in carne preter carnem uiuere non terrena uita, sed celestis est.’ De secundo, id est de speciositate dicitur in libro sapiencie: ‘O quam pulchra est casta generacio cum claritate etc.’ unde uirginitas propter puritatem lilio conparatur in canticis ii, ubi de uirgine dicitur: ‘sicut lilium inter spinas, sic amica mea inter filias.’ Hinc et sponsus ipse ibidem inter lilia pasci dicitur, quia sc. in puritate uirginum sibi conplacet ac delectatur; purissimus enim est candor lilij et maxime assimilatur incorrupto lumini, sic et uirginitas illi de quo dicitur in libro sapiencie vii: ‘Candor est lucis eterne et speculum sine macula etc.’ Cui bene consonat illud predictum uerbum cypriani, ‘Virginitas est ymago dei respondens ad sanctimoniam domini.’ Propter hoc eciam uirgines precipue cauere debent maculam peccati, quia sicut macula est turpior in re alba ut in ueste, sic et in uirgine. De tercio, sc.

graciositate, dicitur in ecclesiastico xxvi: ‘Gracia super graciam mulier sancta et pudorata.’ Et recte dicitur gracia esse super graciam in uirgine, quia graciosa est non solum hominibus in mundo, sed maxime deo et angelis in celo. unde dicitur in libro sapiencie iiii: ‘Immortalis est memoria illius, quoniam et apud deum nota est et apud homines,’ id est approbata. Denique specialiter in beata maria et in iohanne euangelista fuit christo uirginitas familiaris et grata. Propter quod etiam in fine familiarem eorum curam se habere ostendit, dum eos sibimet ad inuicem conmendauit, dum matri sue dixit: ‘ecce filius tuus,’ et discipulo: ‘ecce mater tua,’ sicut legitur in iohanne xix. De quarto, sc. de fructuositate patet, quod uirginitas siue uirgo iam non est maledicta nec sterilis, quia fructum celestem terreno preponit et spiritualem carnali. unde dicitur in ysaya lvi: ‘Non dicat eunuchus: “ecce ego lignum aridum.”

’ Et post: ‘dabo eunuchis in domo mea et in muris meis locum, et nomen melius a filiis et filiabus.’ Et ibi uocat eunuchos uirgines ac continentes quasi propter regnum celorum sponte castratos. Est autem triplex uirginitatis fructus etiam in hac uita. Primus est quod uirgines facit liberiores ad seruiendum deo, sicut ad hoc ipsum exhortans dicit apostolus in prima ad corinth. vii: ‘Hoc,’ inquit, ‘ad utilitatem uestram dico, non ut uobis laqueum iniciam, sed ad id quod honestum est et quod facultatem prebeat sine impedimento domino obseruandi.’ Secundus est quod eos maxime assimilat et familiares efficit christo, sicut legitur in libro sapiencie vi: ‘Incorrupcio facit esse proximum deo.’ Tercius est quod eos interius unit, sicut econtra coniugalis sollicitudo diuidit. unde apostolus, ubi supra: ‘Qui cum uxore est, sollicitus est que mundi sunt, quomodo placeat uxori et diuisus est.

Et mulier nupta cogitat, que mundi sunt, quomodo placeat uiro. Mulier autem innupta et uirgo cogitat, que dei sunt etc.’ De quinto, sc. de victoriositate, dicitur in libro sapiencie iiiio: ‘In perpetuum coronata triumphat, incoinquinatorum certaminum premium uincens.’ Et in hoc quodammodo uirgines superant angelos quantum ad meritum, quia quod illi sunt per naturam, isti acquirunt per victoriam. unde Jeronimus ad demetriadem uirginem: ‘Rore,’ inquit, ‘celesti ac ieiuniorum frigore calor puellaris extinguitur et humano corpori angelorum conuersacio imperatur. ideo et vas eleccionis de uirginibus se dicit preceptum non habere, quia contra naturam, immo ultra naturam est non exercere quod nata sis, interficere in te radicem tuam . .

. omnem uiri contactum horrere et in corpore uiuere sine corpore . . . Denique incredibilis animi fortitudo est inter gemmas et sericum, inter eunuchorum et puellarum cateruas et adulacionem ac ministeria familie perstrepentis et exquisitas epulas ieiuniorum laborem appetere, uestium asperitatem, victus continenciam.’ Hec Jeronimus. propter huiusmodi difficultatem dicit Idem eciam contra iouinianum libro io: ‘Si omnes,’ inquit, ‘uirgines fuerint, quomodo stabit humanum genus? .

. . Noli, inquam, metuere, ne omnes uirgines fiant. Difficilis res est uirginitas et ideo rara. Si omnes esse uirgines possent, nunquam dominus diceret: “qui potest capere capiat,” nec apostolus in persuadendo trepidaret dicens: “De uirginibus preceptum domini non habeo, consilium autem do.” ’ Hec ille. Ex hoc autem quod sic est uirginitas uictoriosa sequitur sextum, sc. quod sit etiam gloriosa.

Nam pro victoria datur gloria. Est autem preter sanctorum gloriam communem, de qua dicitur in psalmo: ‘gloria hec est omnibus sanctis eius,’ specialis quedam gloriola preparata uirginibus, sicut et apostolis et martyribus. unde super mensam propositionis erat corona interrasilis aurea et super illam altera corona aureola, sicut legitur in exodo xxv. Hec sunt sanctorum premia que dum in scriptura diuina promittuntur, quasi apponuntur in mensa. Corona est gloria communis sanctorum, coronula uero prerogatiua specialis uirginum et martyrum ac predicatorum. virgines denique triplici prerogatiua dotabuntur in patria, de quibus loquitur scriptura diuina: una quidem in capite, sc. aureola, de qua dictum est supra, et in canticis iiii: ‘Surge,’ inquit, ‘propera, amica mea, ueni de libano, ueni, coronaberis.’ Libanus enim interpretatur candidus uel candidacio et significat candorem uirginitatis que aureola coronabitur a sponso.

Secunda in ore, sc. canticum nouum de quo legitur in apocalipsi xiiii: ‘Cantabant quasi canticum nouum ante sedem dei quod nemo poterat dicere nisi hii qui cum mulieribus non sunt coinquinati: uirgines enim sunt.’ Tercia uero in pedibus, de qua ibidem subiungitur: ‘Hij sequntur agnum quocunque ierit.’ unde canit ecclesia christo uirginum sponso:

qui pascis inter lilia septus choreis uirginum, sponsas decorans gloria, sponsisque reddens premia.

Quocumque pergis, uirgines sequntur atque laudibus post te canentes cursitant hymnosque dulces personant.

De hoc itaque cantico et choro uirginum sequente dicitur in Jeremia xxxio: ‘Virgo israel, adhuc ornaberis tympanis tuis et egredieris in choro ludencium.’ Et paulo post: ‘Tunc letabitur uirgo in choro etc.’ Ideo scribit Jeronimus ad eustochium uirginem: ‘Egredere,’ inquit, ‘paulisper de carcere corporis tui et presentis laboris mercedem ante oculos tuos depinge quam oculus non uidit nec auris audiuit, nec in cor hominis ascendit. qualis erit illa dies, cum tibi maria, non soror moysi sed mater domini, choris occurret comitata uirgineis? et post mare rubrum pharaone submerso cum exercitu suo tenens tympanum precinet responsuris: “Cantemus domino, gloriose enim magnificatus est etc.” Tunc tecla in tuos leta uolabit amplexus, tunc et ipse sponsus tibi occurret ac dicet: “Surge, propera, amica mea etc.” Tunc etiam angeli mirabuntur et dicent: “Que est ista que ascendit etc.” ’ Hec ieronimus.

propter hec omnia dicitur in libro sapiencie iiio: ‘Felix sterilis et incoinquinata que nesciuit thorum in delicto, habebit fructum in respectione animarum sanctarum.’ Et recte uirgines pre ceteris a domino decorabuntur, quia pre ceteris in eis glorificatur iuxta illud augustini sentenciam in sermone de uirginibus: ‘Quanto,’ inquit, ‘fragilior est sexus, quanto infirmius uasculum quod reportat ex hoste triumphum, tanto maiori dyabolus opprobrio confusionis induitur, tantoque mirabilior deus in sanctis suis agnoscitur, tanto eciam rex martyrum christus in pugnatricibus suis iocundius delectatur.’ verum ad hoc ut uirginitas tanto fulgeat decore, quatuor oportet in ea concurrere, videl. ut sit uoluntaria, integra et humilis et finalis. de primo dicit crisostomus super Matheum libro iio: ‘illa gloriosa est continencia, non quam transgredi non potest necessitas uel corporis debilitas, sed quam conplectitur sancti propositi uoluntas.’ Hinc et Jeronimus ad eustochium, ‘Cur,’ inquit, ‘de uirginibus preceptum non habet apostolus? Quia maioris est meriti quod non cogitur et offertur.’ unde uirgo fuit et ipse non ex precepto sed propria uoluntate.

De hiis tamen qui necessitate uirginitatem aut pudiciciam seruant dicit prosper in libro de uita contemplatiua iiio: ‘Quosdam pudicos aut temperacio corporum facit aut timor supplicij temporalis ab impudicicie actione suspendit aut occasio negata destituit. Sed licet necessitate pudici sint, non uoluntarie tamen et primi, si . . . de beneficio nature sue deo gracias agunt, . . . et secundi ac tercij, si pudice uiuere consuescunt, in uirtutem .

. . de necessitate proficiunt et paulatim ipsius pudicicie delectacione crescente pudici ueraciter fiunt.’ De secundo, sc. de integritate dicit apostolus in Ia ad corinth. vii: ‘Mulier innupta et uirgo cogitat que domini sunt, ut sit sancta corpore et spiritu.’ unde Jeronimus ad eustochium: ‘Eciam,’ inquit, ‘si corpore sit uirgo, an spiritu uirgo sit, nescio. Apostolus autem uirginem sic diffinit: “in corpore et spiritu sancta sit.”

’ Hec Jeronimus. In duobus itaque gloria uirginitatis in uirginibus minuitur uel aufertur, videl. si uel carne tantum uirgo sit et non mente, quia sc. proponit nubere, uel ipsam uirginitatem conseruat studio inanis glorie, ita quod intus non habet gloriam consciencie. de primo dicit augustinus in libro de viduitate: ‘Felicior michi uidetur mulier nupta quam uirgo nuptura, habet enim illa quod ista adhuc cupit, presertim, si nondum sponsa cuiusquam sit. Illa uni studet placere cui data est, hec de multis incerta cui danda est . . .

Illa igitur uirgo merito coniugate preponitur, que nec multitudini se amandam proponit, cum amorem unius ex multitudine requirit, nec se iam uni conponit inuento, cogitans que mundi sunt, quomodo placeat viro, sed speciosum forma pre filiis hominum sic amauit, ut quia eum sicut maria carne concipere non possit, ei corde concepto etiam carnem custodiret.’ De secundo dicitur in Matheo xxv: ‘Fatue uirgines acceptis lampadibus non sumpserunt oleum secum,’ hoc est: habentes corpora integra et nitida per continenciam non habuerunt intus mentis mundiciam vel consciencie gloriam de qua dicitur in ad corinthios IIa primo: ‘Gloria nostra hec est, testimonium consciencie nostre.’ hoc est enim oleum, de quo dicitur in ecclesiaste ix: ‘Oleum de capite tuo non deficiat,’ et leticia de mente siue gloria de consciencia. hinc et in psalmo dicitur quod omnis gloria eius filie regis abintus. Ideo recte dicitur econtrario quod fatue uirgines non sumpserunt oleum secum, quia sc. ypocrite non habent gloriam in semetipsis sed in laudibus alienis. Contra quod dicitur ab apostolo ad galath. vi: ‘Opus suum probet unusquisque et sic in semetipso gloriam habebit et non in altero.’

unde Jeronimus in sermone de assumpcione beate marie: ‘Omnis gloria,’ inquit, ‘uestra, o uirgines abintus sit et intus habete quod foris luceat, ne . . . antequam sponsus ueniat, et lampades uestre extinguantur.’ hinc et beatus bernardus in quodam sermone: ‘Caueamus,’ inquit, ‘ne vasorum nostrorum uacuo splendore decepti sero conqueri habeamus quod lampades nostre extinguantur. Ego enim reor nec illas fuisse accensas que tunc videbantur extingui, quia nec sumpserunt oleum secum, sed uitrea pocius quam ignea claritate fulgebant.’ Hec bernardus. Porro de tercio quod uirginitati debet associari, sc.

de humilitate, iam superius dictum est, ubi actum est de morali puellarum institucione. De quarto, id est de finali perseuerancia in uirginitate dicit augustinus, ubi supra: ‘hoc agite, uirgines dei. hoc agite et sequimini agnum quoconque ierit . . . perseuerantes in numero uestro prebeant vobis exemplum, cadentes augeant timorem uestrum.’ Hec augustinus. Item cyprianus in libro de disciplina et habitu uirginum: ‘O,’ inquit, ‘sacre uirgines, hortamentis uos mutuis excitate, emulis de uirtute documentis ad gloriam prouocate, durate fortiter, pergite spiritualiter, peruenite feliciter, tantum mementote nostri, cum in uobis incipiet uirginitas honorari.’

Explicit.

Scripture echoes

  1. ↩1Cor.7.37 — But the one who stands firm in his heart, having no necessity but has authority over his own will, and has decided in his own heart to keep his own virgin daughter, will do well.
  2. ↩1Cor.7.38 — So then, the one who gives his daughter in marriage does well, and the one who does not give her in marriage does even better.
  3. ↩1Cor.7.38 — So then, the one who gives his daughter in marriage does well, and the one who does not give her in marriage does even better.
  4. ↩1Cor.7.38 — So then, the one who gives his daughter in marriage does well, and the one who does not give her in marriage does even better.
  5. ↩Gen.1.28 — And God blessed them, and God said to them, 'Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves upon the earth.'
  6. ↩Gen.1.28 — And God blessed them, and God said to them, 'Be fruitful and multiply, and fill the earth and subdue it; and have dominion over the fish of the sea and over the birds of the heavens and over every living thing that moves upon the earth.'
  7. ↩Gen.3.7-Gen.3.21 — Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made coverings for themselves. Gen.3.8 — And they heard the sound of the LORD God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the LORD God among the trees of the garden. Gen.3.9 — And the LORD God called to the man and said to him, "Where are you?" Gen.3.10 — He said, "I heard your voice in the garden, and I was afraid, because I was naked, and I hid myself." Gen.3.11 — And he said, "Who told you that you are naked? Have you eaten from the tree that I commanded you not to eat from?" Gen.3.12 — The man said, "The woman whom you gave to be with me — she gave me fruit from the tree, and I ate." Gen.3.13 — Then the LORD God said to the woman, "What is this you have done?" And the woman said, "The serpent deceived me, and I ate." Gen.3.14 — And the LORD God said to the serpent, Because you have done this, cursed are you above all livestock and above every animal of the field; on your belly you shall go, and dust you shall eat all the days of your life. Gen.3.15 — I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel. Gen.3.16 — To the woman he said, "I will greatly multiply your pain and your conception; in pain you shall bring forth children, and your desire shall be for your husband, and he shall rule over you." Gen.3.17 — And to Adam he said, "Because you listened to the voice of your wife and ate from the tree of which I commanded you, 'You shall not eat from it,' cursed is the ground because of you; in toil you shall eat of it all the days of your life. Gen.3.18 — And thorns and thistles it shall bring forth for you, and you shall eat the plants of the field. Gen.3.19 — By the sweat of your brow you shall eat bread, until you return to the ground, for from it you were taken; for you are dust, and to dust you shall return. Gen.3.20 — And the man called his wife's name Eve, because she was the mother of all living. Gen.3.21 — And the LORD God made garments of skin for Adam and for his wife, and clothed them.
  8. ↩Rom.8.6;Gal.5.17 — For the mind set on the flesh is death, but the mind set on the Spirit is life and peace. Gal.5.17 — For the flesh desires what is contrary to the Spirit, and the Spirit what is contrary to the flesh; these are opposed to each other, so that you may not do the things you wish.
  9. ↩Matt.13.44 — The kingdom of heaven is like a treasure hidden in a field, which a man found and hid again; and in his joy he goes and sells all that he has and buys that field.
  10. ↩2Cor.4.7 — But we have this treasure in clay jars, so that the surpassing power belongs to God and not from us.
  11. ↩Matt.22.30 — For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven.
  12. ↩John.19.26-John.19.27 — When Jesus saw his mother and the disciple whom he loved standing nearby, he said to his mother, "Woman, behold, your son." John.19.27 — Then he said to the disciple, 'Behold, your mother.' And from that hour the disciple took her into his own home.
  13. ↩Isa.56.3 — And let not the foreigner who has joined himself to the LORD say, "The LORD will surely separate me from his people." And let not the eunuch say, "Behold, I am a dry tree."
  14. ↩Isa.56.3-Isa.56.5 — And let not the foreigner who has joined himself to the LORD say, "The LORD will surely separate me from his people." And let not the eunuch say, "Behold, I am a dry tree." Isa.56.4 — For thus says the LORD to the eunuchs who keep my Sabbaths, and choose the things that I delight in, and hold fast to my covenant: Isa.56.5 — I will give them, in my house and within my walls, a monument and a name better than sons and daughters; I will give them an everlasting name that will not be cut off.
  15. ↩Matt.19.12 — For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. The one who is able to receive this, let him receive it.
  16. ↩1Cor.7.35 — I say this for your own benefit—not to lay a restraint upon you, but for what is proper and for undistracted devotion to the Lord.
  17. ↩1Cor.7.33-1Cor.7.34 — but the one who is married is anxious about the things of the world, how he might please his wife, 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
  18. ↩1Cor.7.32-1Cor.7.34 — I want you to be free from anxiety. The unmarried man is anxious about the things of the Lord, how he may please the Lord. 1Cor.7.33 — but the one who is married is anxious about the things of the world, how he might please his wife, 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
  19. ↩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
  20. ↩Acts.9.15;Rom.9.23 — But the Lord said to him, "Go, for this man is my chosen instrument to carry my name before the Gentiles and kings and the sons of Israel. Rom.9.23 — and in order that he might make known the riches of his glory upon vessels of mercy, which he had prepared beforehand for glory
  21. ↩Matt.19.12 — For there are eunuchs who were born that way from their mother's womb, and there are eunuchs who were made eunuchs by men, and there are eunuchs who made themselves eunuchs for the sake of the kingdom of heaven. The one who is able to receive this, let him receive it.
  22. ↩1Cor.7.25 — Now concerning virgins, I have no command from the Lord, but I give my judgment as one who by the Lord's mercy is faithful.
  23. ↩Rev.14.3-Rev.14.4 — And they sing a new song before the throne and before the four living creatures and before the elders. And no one could learn that song except the hundred and forty-four thousand, those who have been redeemed from the earth. Rev.14.4 — These are the ones who have not been defiled with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from among mankind as firstfruits to God and to the Lamb.
  24. ↩Rev.14.4 — These are the ones who have not been defiled with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from among mankind as firstfruits to God and to the Lamb.
  25. ↩Jer.31.4 — Again I will build you, and you shall be built, O virgin of Israel; again you shall take up your tambourines and go forth in the dance of those who make merry.
  26. ↩Jer.31.13 — Then shall the young woman rejoice in the dance, and the young men and the old together; for I will turn their mourning into joy, and will comfort them, and make them glad out of their sorrow.
  27. ↩1Cor.2.9 — But as it is written: What no eye has seen, nor ear heard, nor the heart of man conceived—all that God has prepared for those who love him.
  28. ↩Exod.15.20 — Then Miriam the prophetess, Aaron's sister, took the tambourine in her hand, and all the women went out after her with tambourines and with dancing.
  29. ↩Exod.15.21 — And Miriam answered them, "Sing to the LORD, for he has triumphed gloriously; horse and rider he has thrown into the sea."
  30. ↩Song.2.10 — My beloved answered and said to me, 'Arise, my darling, my beautiful one, and come away.'
  31. ↩Song.3.6 — Who is this coming up from the wilderness like columns of smoke, perfumed with myrrh and frankincense, with all the fragrant powders of the merchant?
  32. ↩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
  33. ↩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
  34. ↩Ps.44.3 — For it was not by their own sword that they took the land, nor did their own arm save them; but it was your right hand, your arm, and the light of your face, for you delighted in them.
  35. ↩Matt.25.3 — For the foolish ones took their lamps, but took no oil with them.
  36. ↩2Cor.1.12 — For our boasting is this: the testimony of our conscience, that in holiness and sincerity of God—not in fleshly wisdom but in the grace of God—we conducted ourselves in the world, and more abundantly toward you.
  37. ↩Ps.44.14 — You make us a reproach to our neighbors, a mockery and derision to those around us.
  38. ↩Gal.6.4 — But let each one test his own work, and then he will have reason for boasting in himself alone, and not in another.
  39. ↩Gal.6.4 — But let each one test his own work, and then he will have reason for boasting in himself alone, and not in another.
  40. ↩Ps.45.13 — The daughter of Tyre shall be there with a gift; the rich among the people shall seek your favor.
  41. ↩Matt.25.1-Matt.25.13 — Then the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Matt.25.2 — Five of them were foolish, and five were wise. Matt.25.3 — For the foolish ones took their lamps, but took no oil with them. Matt.25.4 — but the wise took oil in their vessels with their lamps Matt.25.5 — While the bridegroom was delayed, they all became drowsy and fell asleep. Matt.25.6 — But at midnight a cry has gone out: 'Look! The bridegroom! Come out to meet him.' Matt.25.7 — Then all those virgins got up and trimmed their lamps. Matt.25.8 — The foolish ones said to the wise, 'Give us some of your oil, for our lamps are going out.' Matt.25.9 — But the prudent ones answered, saying, 'No — there will not be enough for us and for you. Go instead to those who sell, and buy for yourselves.' Matt.25.10 — But while they were going away to buy, the bridegroom came, and the ready ones went in with him to the wedding feast, and the door was shut. Matt.25.11 — Afterward the other virgins also come, saying, 'Lord, Lord, open to us.' Matt.25.12 — But he answered, 'Truly, I tell you, I do not know you.' Matt.25.13 — Therefore keep watch, because you do not know the day or the hour.
  42. ↩Matt.25.8 — The foolish ones said to the wise, 'Give us some of your oil, for our lamps are going out.'
  43. ↩Matt.25.3 — For the foolish ones took their lamps, but took no oil with them.
  44. ↩Rev.14.4 — These are the ones who have not been defiled with women, for they are virgins. These are the ones who follow the Lamb wherever he goes. These were redeemed from among mankind as firstfruits to God and to the Lamb.

Notes

  1. 1 ↩pociore is a comparative ablative of degree of difference (potior), rendered here as 'by a greater degree' to capture the ablative of measure.
  2. 2 ↩'continentis anime' could also be rendered 'of the self-restrained soul'; 'continent' here means sexually chaste, not merely temperate.
  3. 3 ↩'in uasis fictilibus' echoes 2 Corinthians 4:7 ('treasure in clay jars'); the allusion is noted but not marked as certain.
  4. 4 ↩Cf. Isaiah 56:3–5 (Vulgate), where God promises eunuchs 'a place and a name better than sons and daughters' in his house.
  5. 5 ↩The author applies 'eunuch' spiritually to those who embrace continence for the kingdom, echoing Matthew 19:12.
  6. 6 ↩1 Corinthians 7:35, quoted from the Vulgate.
  7. 7 ↩Wisdom 6:18–19 (Vulgate numbering); 'incorruptio' renders the Greek ἀφθαρσία.
  8. 8 ↩1 Corinthians 7:33–34, quoted from the Vulgate.
  9. 9 ↩The quotation is attributed to Wisdom 4 (de victoriositate). The Latin text reads 'In perpetuum coronata triumphat, incoinquinatorum certaminum premium uincens.' This appears to echo Wisdom 4:2–3 (Vulgate), which speaks of the undefiled soul's triumph, though the exact wording may be a loose quotation or paraphrase. Moses resolution needed.
  10. 10 ↩The quotation is attributed to Jerome's letter to Demetrias. The image of celestial dew extinguishing bodily heat through fasting is a well-known ascetical motif in patristic literature. Exact source identification pending.
  11. 11 ↩'Vas electionis' (vessel of election) is a Pauline self-designation (cf. Acts 9:15; Rom. 9:23). Here it is applied to the virgin's condition. The argument is that virginity is not commanded because it requires going beyond natural inclination — not suppressing what one is born to be, but rather killing the natural root of desire within oneself. The phrase 'interficere in te radicem tuam' (to kill in yourself your root) is a striking ascetical image.
  12. 12 ↩The phrase 'vas eleccionis' echoes Acts 9:15 (Paul as 'vessel of election'). The application here to virgins is a patristic extension. Moses resolution needed for the scriptural allusion.
  13. 13 ↩The phrase ieiuniorum laborem is unusual: 'the toil of fasting' is a paradoxical rendering (fasting as labor). The genitive ieiuniorum may be objective or epexegetical; 'toil of fasting' preserves the paradox.
  14. 14 ↩perstrepentis is a candidate reading (clamorous/noisy). The sense is that of a noisy, bustling household; 'clamorous' captures the disruptive quality.
  15. 15 ↩This is a quotation from Jerome against Jovinian, not a direct biblical quotation. Preserved as a patristic citation.
  16. 16 ↩Quotation from the Lord: 'qui potest capere capiat' — cf. Matthew 19:12. Pauline counsel: 'De virginibus praeceptum Domini non habeo, consilium autem do' — cf. 1 Corinthians 7:25.
  17. 17 ↩'Hec ille' is a conventional patrician attribution formula. Rendered freely as 'So say the authorities' to capture the summarizing force without archaism.
  18. 18 ↩'sc.' is an abbreviation for 'scilicet' (namely). The sentence is incomplete in the source, leading into the next section.
  19. 19 ↩Gloriola (diminutive of gloria) rendered as 'little glory' to preserve the diminutive force; the sense is a special, additional glory beyond the common reward.
  20. 20 ↩Interrasilis rendered as 'with a chased design' (a decorative metalwork term); the precise sense of this rare word is uncertain.
  21. 21 ↩Aureola (diminutive of aurea) rendered as 'little golden wreath' to preserve the diminutive distinction from corona.
  22. 22 ↩Coronula (diminutive of corona) rendered as 'little crown' to preserve the distinction between the common crown and the special additional one.
  23. 23 ↩The sentence breaks off with 'sc.' (scilicet), an abbreviation signaling an explanation to follow. The next sentence continues the thought. The sentence is grammatically incomplete in the source.
  24. 24 ↩Aureola rendered as 'golden wreath' (diminutive of aurea corona), continuing the image of the special crown.
  25. 25 ↩gloriam consciencie: 'glory of conscience' — the interior peace or good witness of a clean conscience before God, contrasted with outward show.
  26. 26 ↩Augustine's Liber de viduitate is a known patristic source, not a biblical quotation; no Moses resolution needed.

De eruditione filiorum nobilium (On the Education of Noble Children) companion

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