[Exhortatio ad sponsam Christi]
Athanasius, surnamed the Great and rightly hailed as Contra Mundum, was born in Alexandria toward the close of the third century, and became the twenty-first Patriarch of that city in A.D. 328. Though but a deacon at the Council of Nicaea, he proved a hammer to the Arian heresy, upholding with immovable resolution that the Son of God is consubstantial with the Father. In an age wherein emperors wavered, bishops faltered, and the Church was sifted as wheat, Athanasius stood unyielding, cast again and again into exile, yet never abandoning the standard of truth. He bore five exiles for the name of Christ, resisted four emperors, and refuted the heretics with unanswerable vigor. His theology, though clothed in the garment of patristic simplicity, was no less profound than apostolic. In his immortal Orations against the Arians, he laid the ax to the root of the subordinationist blasphemy. His De Incarnatione Verbi Dei remains to this day one of the purest expositions of the Word made flesh, affirming that “He became man, that we might be made divine.” Though not speculative, his faith was exact, resting not on novelty or dialectic invention, but upon the apostolic deposit, preserved inviolate. Nor was he barren in the fruits of devotion: his Life of Antony stirred the hearts of saints and solitaries from Egypt to Gaul, igniting the monastic fires that would spread across Christendom. Even in exile, he pastored his flock through festal letters, and though deprived of his see, he never ceased to uphold the Church’s Faith. When the world groaned to find itself Arian, Athanasius alone bore the mark of fidelity. Truly, as Gregory Nazianzen affirmed, “his life and conduct were the rule of bishops, and his doctrine the rule of the orthodox faith.”
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We are taught, not only by the testimonies of the Scriptures but also by the custom of the Church, how great is the blessedness in heaven that holy virginity doth possess: for we learn that a special merit doth belong unto it, whose consecration is particular. For whereas the whole multitude of believers receiveth equal gifts of grace, and all do glory in the same blessings of the sacraments, these [virgins] have somewhat proper above the rest, since from that holy and immaculate flock of the Church, as it were holier and purer sacrifices, they are chosen by the Holy Spirit according to the merits of their will, and are offered unto the altar of God by the high priest. Truly, the offering of so precious a creature is a sacrifice worthy of the Lord, and none shall please Him more than the sacrifice of His own image. For of such, I believe, the Apostle chiefly spake, saying: ‘I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God.’ Thus doth virginity possess both that which others have, and that which others have not: for it obtaineth both the common grace and a peculiar grace, and rejoiceth in its own, as it were, privilege of consecration. For the authority of the Church doth permit us to call virgins the brides of Christ; inasmuch as it doth veil them after the manner of brides whom it consecrateth unto the Lord: thereby showing that they above all shall have a spiritual union, who have fled from carnal conjunction. And worthily are they spiritually united unto God by the similitude of marriage, who for the love of Him have despised human wedlock. In these is most fully accomplished that which the Apostle saith: ‘But he that is joined unto the Lord is one spirit.’
Great and immortal, and almost beyond the nature of the body, is it to suppress lust and to restrain with the virtue of the mind the flame of concupiscence kindled by the torches of youth, and with spiritual endeavor to exclude the force of natural delight, to live contrary to the manner of the human race, to despise the consolations of wedlock, to contemn the sweetness of children, and to account as nothing whatsoever advantages the present life may offer, for the hope of future blessedness. These, as I have said, are great and admirable virtues, and not without merit are they appointed unto a great reward according to the greatness of their labor. The Lord saith, ‘I will give unto my eunuchs in my house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off.’ Of which eunuchs the Lord speaketh again in the Gospel, saying: ‘For there are eunuchs, which have made themselves eunuchs for the kingdom of heaven’s sake.’ Great indeed is the labor of chastity, but greater is the reward: the guarding is but for a time, yet the reward is eternal. For of these also the blessed Apostle John doth speak, saying that they follow the Lamb whithersoever he goeth. Which is to be so understood, that no place in the heavenly court shall be shut against them, and all the habitations of the divine mansions shall be opened unto them.
But that the merit of virginity may shine forth more clearly, and that it may be more manifestly understood how worthy it is unto God, let this be considered, that our Lord and Saviour, who is God, when He vouchsafed to take upon Him man’s nature for the salvation of mankind, chose no other womb but that of a virgin. And to show that such a thing pleased Him greatly, and to intimate the good of chastity to both sexes, He had a virgin mother, Himself remaining a virgin; in Himself to men, and in His mother to women, He provided an example of virginity: by which it was demonstrated that in both sexes the blessed integrity is esteemed by God, and hath merited great reward; for that which was in the Son was also wholly in the mother. But why do I take pains to unveil the excellent and lofty merit of chastity, and to set forth the goodness of glorious virginity; seeing that I am not ignorant that many have treated of this subject, and have confirmed its blessedness with most evident arguments, and that no wise man can doubt but that that which requireth greater labor is of greater merit? For whosoever doth esteem chastity to be of no reward, or of little reward, it is certain that he either knoweth not, or endureth the labor unwillingly. Hence they do always derogate from chastity, who either possess it not, or are constrained to possess it against their will.
Now therefore, since, albeit in few words, we have set forth both the labor and the merit of integrity; lest that which standeth in great virtue, and is appointed unto a great reward, should be deprived of its fruit, we must keep watch more carefully. For the more precious any thing is, the greater solicitude is employed in its custody. And because there are many things which are deprived of their proper good, unless they be succored by the help of other things; even as honey, which unless it be kept by the guardianship of wax and the cells of the honeycomb, and (as I may more truly say) nurtured, doth lose its natural sweetness, and cannot endure of itself. Even so wine, which unless it be in a vessel of good savor, and be often renewed with pitch, doth lose the strength of its true pleasantness. Therefore must we more diligently provide, lest peradventure there be other things necessary unto virginity, without which it cannot suffice to bear fruit; and so great labor shall avail nothing, whilst that which is possessed without the things needful is vainly thought to be profitable. For unless I mistake, the integrity of chastity is kept for the reward of the heavenly kingdom, which it is most certain that no man can attain without the merit of eternal life. But that eternal life can be deserved only by the observance of all the divine precepts, the Scripture doth witness, saying: ‘If thou wilt enter into life, keep the commandments.’ Therefore he hath not life, except he keep all the commandments of the law: and he that hath not life cannot be an inheritor of the heavenly kingdom, wherein not the dead, but the living shall reign. Therefore virginity alone shall profit nothing, which hopeth for the glory of the heavenly kingdom; except it have also that unto which everlasting life is promised, whereby the reward of the heavenly kingdom is obtained. Therefore above all, they that preserve chastity and integrity, and hope for the reward thereof from the justice of God, must observe the precepts of the commandments; lest the labor of glorious chastity and continence be made void.
That virginity is above the commandment or precept, no wise man who readeth is ignorant, the Apostle saying: ‘Now concerning virgins I have no commandment of the Lord: but I give counsel.’ When therefore he giveth counsel for the attaining of virginity, and not a commandment, he hath declared it to be above the commandment or precept. Whosoever therefore keepeth virginity doth more than is commanded. For then shall it profit thee to have done more than is commanded, if thou do that which is commanded. If thou desirest to fulfill the divine counsel, first of all keep the commandment: if thou wouldest attain the reward of virginity, embrace the merits of a godly life, that thy chastity may be recompensed: for even as the reward of the commandments giveth life, so contrariwise the transgression thereof bringeth forth death. And he that through transgression is condemned unto death cannot hope for the crown of virginity; neither can he look for the reward of chastity, being set in punishment.
For there are three ways by which the possession of the heavenly kingdom is gained. The first is chastity; the second, contempt of the world; the third, righteousness: which, being linked together, do greatly profit them that have them, but being divided, can scarce avail: for each of them is demanded not only for its own sake, but for the sake of the other. First therefore is chastity sought, that contempt of the world may more easily ensue: for the world can be more easily despised by them that are not bound by the ties of matrimony. But contempt of the world is required, that righteousness may be kept; which they that are entangled in the business of worldly goods and pleasures can hardly perform. Whosoever therefore hath the first way, which is chastity, and attaineth not unto the second, which is contempt of the world, doth possess the first almost in vain, seeing he hath not the second, for which the first was sought. And if he have both the first and the second, but the third, which is righteousness, be wanting, he laboreth in vain: for the two former are especially required for righteousness’ sake. For what doth it profit to have chastity for the despising of the world, if thou have not that for which thou hast it, even righteousness? Or why dost thou despise the things of the world, if thou keep not righteousness, for the which it is meet for thee to have both chastity and contempt of the world? For as the first way is for the second, so the first and the second are for the third: and if the third be not, neither shall the first nor the second avail.
Perhaps thou sayest, Teach me therefore what righteousness is; that if I understand it, I may the more easily be sufficient to perform it. I will speak briefly as I can, and use the plainness of common speech: for the cause whereof we treat is such, that it ought not to be darkened by more eloquent orations, but to be revealed by simpler expressions: for that which is necessary for all should be declared in a tongue understandable to all. Righteousness therefore is nothing other than to sin not. And not to sin is to observe the precepts of the law. But the keeping of the commandments is preserved in two ways: that thou do nothing of those things which are prohibited, and that thou endeavor to accomplish all that are enjoined. This is that which is said: ‘Depart from evil, and do good.’ For I would not that thou shouldest think that righteousness consisteth in this, that thou do not evil; for not to do good is also evil; and in both the transgression of the law is wrought. For He that said, ‘Depart from evil,’ said likewise, ‘Do good.’ If thou shalt depart from evil, and shalt not do good, thou art a transgressor of the law; which is not only fulfilled in the detestation of evil actions, but also in the accomplishment of good works. For not only is it commanded thee that thou shalt not spoil the clothed of their raiment, but also that thou shalt cover the spoiled with thine own: neither that thou shalt not take away his bread from him that hath it, but that thou shalt freely give thy bread unto him that hath none: nor merely that thou shalt not cast out the poor from his habitation, but that thou shalt receive into thine own him that is cast out and hath no place. For it is enjoined upon us, ‘To weep with them that weep.’ How shall we weep with them, if we in no sort participate in their needs, nor give them any aid in those causes for which they weep? For God desireth not the barren wetness of our tears: but since tears are an indication of grief, He would have thee so to feel another’s straits as thine own; and as thou wouldest wish to be relieved if thou wert in such affliction, so shouldest thou relieve another, for that which is written: ‘All things whatsoever ye would that men should do unto you, do ye also unto them.’ For to weep with him that weepeth, and yet to impart nothing unto him when thou canst, is a token not of godliness, but of derision. Lastly, our Saviour did weep with Mary and Martha, the sisters of Lazarus, and did manifest the feeling of boundless mercy by the witness of tears, and forthwith the evidences of true piety were followed by deeds, when Lazarus, for whose cause they were shed, was raised up and given back unto his sisters. This was devoutly to weep with them that weep, to remove the cause of their weeping. But, sayest thou, He did it as one that had power. But neither is anything impossible commanded unto thee. He that did what he could hath fulfilled all.