Translated from Athanasius’ Pastoral Letters, listed in Clavis Patrum Graecorum, Epistula ad Virgines (Ep. virg. Copt. or Ep. virg. 1) 2147, a French translation of which can be found in Athanase Lettres Festales et Pastorales, published by the Frenchman L. Th. Lefort, page 55 (under the heading SUR LA VIRGINITÉ).
It is good for me to cling to the Lord and to place my hope in Him, as it is written: “To whom shall we go? You have the words of eternal life” (John 6:68). If human marriage is based on this law — namely, the written word: “What God has joined together, let no man separate” (Matthew 19:6) — then, all the more, if the Word (Logos) has united virgins, this union must be indissoluble and immortal. For the vow of virginity is truly a great thing, especially since it is God who has caused it to exist on earth.
Thus, the purity of the body of the great prophet Elijah could not be overcome even by fire. On the contrary, he was taken up in a chariot of fire (2 Kings 2:11). Likewise, the body of Elisha, after he prayed to God, was granted the favor of raising from the dead the son of that woman (2 Kings 4:32-37). Moreover, human nature — which knows of the rib taken from Adam to form the woman (Genesis 2:21-22) — seeks to be reunited with that rib. Thus, it is written, “For this reason, a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh” (Genesis 2:24).
But virginity, which has surpassed human nature and become like that of the angels, expresses itself and strives to cling to the Lord. As Paul said, it seeks to become “one spirit with Him” (1 Corinthians 6:17) and can rightly say: “We have conceived in Your fear, we have given birth, we have brought forth a spirit of salvation, we have begotten a son on the earth” (Isaiah 26:18, with interpretive gloss). Just as men are mortal, and their descendants are also mortal, so too, from this blessed union are born righteous and immortal thoughts for salvation. This is why, among neither the Gentiles nor the barbarians, is there any mention of virginity. It is impossible for such a virtue to have ever existed among them. They are completely ignorant of the God who gives grace to those who believe in Him with uprightness of heart.
Among those called Pythagoreans, there was a large number of priestesses and prophetesses who imposed on themselves the rule of silence. But not one of them truly practiced virginity. On the contrary, some of those who claimed to be virgins were later found to be pregnant, as revealed by the tyrant of that region. One of these women even went so far as to cut out her own tongue so that she would not be forced to reveal her mysteries. But later, she too was found to be pregnant, having failed to remain a virgin. This is why people admired these women for their vow of silence, but they blushed with shame at their inability to preserve their virginity. There was also a large number of priestesses among the Egyptians, but it is not written of even one of them that she was a virgin. The devil, who transforms himself and is cunning, led some Greek women to pretend to be virgins. This includes those who are claimed to be virgins only among the Romans and who are affiliated, six in number, with one called Pallas.
But the virginity of these women is not real. How could virginity exist among the Greeks, who are defiled by the mysteries of Aphrodite, whose origin lies in prostitution? Indeed, there is no marriage among them in which the woman who is about to be married has not first committed fornication. The husband does not find his wife a virgin when he takes her, but he takes her after she has fornicated. Worse still, he does not even know if the child to be born will be from his own seed.
Furthermore, the one called “the great Hecate” is worshiped in mysteries performed by “effeminate” men. Their fornication and their impurity of another kind clearly demonstrate that there is no trace of virginity among them. The same is true of those who are said to be “virgins” and are affiliated with Athena. They are not truly virgins but engage in these practices in order to acquire wealth and gain control of their own fortunes. This is why their hypocrisy does not last: after a certain period of time, they attend drunken gatherings and indulge in wild and excessive orgies with men. This, for them, is considered an honor for their priesthood — as if the acts they do in secret only become obscene once they are exposed! After some time, they are permitted to live openly with a husband. In their place, others are chosen to continue this form of “worship.” What, then, is this “virginity” that consists of temporary hypocrisy, only to later take a husband? What is this supposed virtue of virginity, which some would possess without free choice, being placed under the supervision of others who compel them to choose it against their will?
They are like this because they are driven by others. How could they genuinely practice virginity without first preparing their hearts and strengthening them so that, like a spring, pure thoughts might flow forth? If their hearts were properly prepared, their free choice would be manifested through their actions. Instead, they wear an external mask that makes them appear to be virgins, but in their hearts, they are phantoms and mere appearances among the wicked. They are phantoms in this sense: they do not persevere in virginity. Just as the idols they possess are falsely called gods, so too is the so-called virginity that is claimed to exist among them a falsehood.
Previously, as I have said, there is no record of a vow of this kind existing among the Greeks or the barbarians. But the hypocrisy that existed among them is plainly evident. As for the men who lived under the Law and the Prophets, we have indeed heard mention of virginity among them. From that time, prophecies concerning the Lord were already being made, and the shadow of His coming (parousia) was already at work. Nevertheless, at that time, the virtue of virginity was not widespread. It is barely attested that it existed among a few. For instance, the great Elijah, who was like an angel, was a virgin. At least, we do not read anywhere about him having children or being married. The same is true of the devout Elisha, and also of Jeremiah, who was known before he was conceived and was sanctified before he came forth from the womb (Jeremiah 1:5). Likewise, John the Baptist, who is the greatest of those born of women (Matthew 11:11), was also a virgin, as well as others. But later, when the Lord came into the world, took flesh from a virgin, and became man, that which had previously been difficult became easy. What had been impossible to accomplish became possible. That which had once been rare is now seen to be common and spreading as it ought.
[After this, there appears to be a missing portion of the text (pp. 69-84). The text resumes as follows]:
The body of Lazarus lay among many other corpses. For this reason, the Lord did not say, “Let the dead man rise,” lest every dead body lying in every place hear the life-giving voice of the Resurrection and rise before its appointed time — before the Savior had abolished death and corruption among us (John 11:43-44). Instead, He called him by name, saying, “Lazarus, come forth,” so that the one who was specifically called would hear and come forth alive. Perhaps this is also the reason why the body of the Lord was placed alone in a tomb (John 19:41), so that, when He rose, He might demonstrate the Resurrection. In the same way, His body alone is from Mary, so that He alone might come forth from the Virgin, and so that it would be believed that this is truly the body of God.
By clearly teaching us this, the Savior shows us that Mary persevered in virginity until the end. Indeed, when He ascended the cross, He entrusted His mother to John. For He said to her, “Behold your son,” and to the disciple, “Behold your mother.” From that day forward, the disciple took her into his home (John 19:26-27). By saying this, He teaches us that Mary had no other children besides the Savior. For if she had had another son, the Savior would not have neglected him to entrust His mother to another. Nor would she have become the mother of another, nor would she have abandoned her own children to live with strangers. For it is improper for a woman to abandon her husband and children. But because she remained a virgin even after being His mother, He gave her to His disciple as his mother — even though she was not his biological mother. This was due to the extreme purity of the disciple’s understanding and to Mary’s own immaculate virginity.
Those who speak impious words against her who gave birth to God claim that she took a husband, thus fabricating a pretext for themselves, like the Pharisees. They exaggerate the benefits of marriage so that virginity does not appear as a reproach against their lesser choice. But Mary remained a virgin continuously, she who gave birth to God, in order to serve as a model for all who would come after her. If, then, there is anyone who desires to remain a virgin and a bride of Christ, she can look to the life of Mary and imitate her. The rule of Mary’s firm resolve is sufficient to guide her in organizing her own virginity. Therefore, let the life of Mary, who gave birth to God, be to you all, as though it were written down, the image to which each of you may conform her own virginity. It is better for you to see yourselves in her, as in a mirror, and thus adorn yourselves accordingly. The good works that you have neglected — complete them. And the good works that you have already done — continue them, advancing further, so that your own life may one day serve as a model for others in the practice of virginity. And always keep in mind the instruction of others.
Mary was, therefore, a pure virgin with a balanced state of mind, enriched in a twofold way. She loved good works, fulfilling her duties while maintaining upright thoughts regarding faith and purity. She did not desire to be seen by men but prayed to God to be her examiner. She was in no hurry to leave her home and had no familiarity at all with public squares. Instead, she remained diligently at home, living a life of seclusion, like a honeybee. The surplus of the work of her hands she generously distributed to the needy. She did not concern herself with gazing out the window but instead gazed into the Scriptures. She prayed to God in private, focusing on two main goals: To prevent any evil thought from taking root in her heart; to avoid curiosity and to prevent herself from learning hardness of heart. She left no part of her body uncovered.
She mastered her anger and calmed any surge of emotion. Her words were measured, and her voice was controlled. She did not raise her voice and was careful in her heart not to slander anyone, nor would she willingly listen to others doing so. She did not trouble herself with anxieties of the heart, nor was she envious in her soul. She was not boastful but exceedingly humble. There was no malice in her heart, and she engaged in disputes with others only on matters concerning the way of life. She advanced every day, growing ever stronger. Each morning, she exerted herself to ensure that her works were far more excellent than those she had already accomplished. She forgot her acts of generosity and almsgiving, which she performed with eagerness, and instead remembered the Lord, striving to add new deeds to those of the past. Her heart was not set on the works of this world. She had no fear of death. On the contrary, she was grieved and sighed, wondering, “When will I finally be able to cross through the gates of heaven?”
The desires of appetite did not dominate her, except to the extent required by bodily necessity. For she ate and drank not for pleasure but only to prevent her body from dying prematurely. She did not sleep beyond measure, but just enough for her body to rest. Then she would rise to continue her work and her reading of the Scriptures. Fasting was a delight for her, just as fine dining is for others. Instead of visible bread, she stored up the words of truth; instead of wine, she had the teachings of the Savior. She took far greater pleasure in these, so much so that she also received a share of the useful teachings and said, “Your breasts, my sister, are better than wine” (Song of Songs 1:2, with interpretive gloss).
She did not go out or wander, except when it was necessary for her to go to the temple. She never neglected this duty. She went there in the company of her parents, walking as one ought and with decency in her appearance and careful watchfulness over her eyes. Those who saw her thought that she had someone assigned to watch over her and guide her in everything she did. In reality, it was the upright disposition of her heart, which she had acquired, that acted as her guardian and teacher — one that she had obtained from the beginning through her prayers. She did not let her gaze wander, and no one ever heard her shout anything. On the contrary, when she prayed, her parents and the women with her were amazed. They did not hear her voice, but by the movement of her lips — which they saw moving constantly — they realized that these were the movements of holy and intimate thoughts. Her parents, witnessing this, gave thanks to God, not only for having given them a daughter but also for having given them such a blessing as her. As for her, she knew her duty: first, she prayed to God, and then she obeyed her parents. Disputing with her father or mother, she considered it an abomination before God. Her one desire was to be more submissive to her parents than even a servant would be.
Regarding familiarity with a male servant or any other man, it is hardly necessary to discuss it. She was so distant from them that she could not even bear to hear their voices. As for the men, they kept their distance from her and knew her only by sight. The Gospel itself testifies to this claim. For when the Archangel Gabriel was sent to her — since he was approaching a human being — he appeared in human form and spoke to her, saying, “Hail, Mary, you who have found favor, the Lord is with you” (Luke 1:28). Upon hearing herself addressed with a masculine voice, she was greatly troubled because she was unaccustomed to hearing a man’s voice. In the purity of her understanding, Mary considered fleeing, or even dying, until the one speaking to her dispelled her fear by revealing his identity, saying, “Do not be afraid, Mary, for I am Gabriel” (Luke 1:30). Only after this did she remain, and she placed her trust in him, responding to him with confidence, knowing that the words of archangels addressed to virgins are true. This, then, is the image of virginity — and, in fact, Mary was just like this. Let the one who desires to be a virgin look to her as a model. It is precisely because of such virtues that the Word (Logos) chose her, to take from her His flesh and become man for our sake.
Perhaps Paul himself was also aware of the life of Mary, for he seems to have taken her as a model to support his teaching on virginity. This is why he wrote to the Corinthians, saying: “Concerning virgins, I have no command from the Lord, but I give an opinion as one who by the Lord’s mercy is trustworthy” (1 Corinthians 7:25). I think you also understand well that he said this from personal observation. This is especially clear if you remember what we previously said — namely, that virginity is above human nature, because its image appeared in Mary.
Indeed, the Law did not command the practice of virginity. This was done so that we would not think that marriage, which is in accordance with nature, is contrary to the Law. Nor was it imposed upon men as a commandment, so that those who are not virgins would not be blamed for failing to observe a precept. Paul himself did not receive this teaching from the Law. Rather, as I have said before, he drew these recommendations from the way of life of Mary. This is why he leaves virginity as a free choice for those who desire it, so that the merit of it belongs to those who choose it. For marriage has its status defined by the Law, as it is opposed to adultery, which is punishable by death. But virginity, on the other hand, is not established by legal decree. This is because even one who is not a virgin can still live decently in marriage. As it is written: “It is good to take a wife, but it is better to remain a virgin” (a paraphrase of 1 Corinthians 7:38).
It is a blessed thing for a young man to manage his household and to have children, as the Apostle says. But it is an even greater blessing to be a virgin and to remain a bride of Christ, as he also wrote himself (1 Corinthians 7:38). While marriage is in accordance with nature, as we have just said, virginity is above human nature, for it is angelic. This is why the Law establishes limits for marriage, gives it rules, and determines specific times, setting a measure for it. This is done to prevent each person from going beyond the bounds of nature and thereby sinning.
But as for virginity, people are encouraged and drawn toward it through counsel and suggestion. Indeed, Paul expresses it this way: “I say this as a concession, not as a command. I wish that all of you were as I am. But each of you has your own gift from God” (1 Corinthians 7:6-7). This is so that no one may feel as though they are being forced into virginity, only to later abandon it, become a transgressor, and ultimately fall into unfaithfulness. For the commandments of God operate together as a whole.
While virginity is preeminent among them, marriage follows after it and has its own glory. Virginity offers its vow of holy resolve as a whole burnt offering, while marriage offers its lawful activity and its frequent devotion to prayer, as Paul said to those who are married: “Do not deprive each other except perhaps by mutual consent and for a time, so that you may devote yourselves to prayer” (1 Corinthians 7:5). This is why marriage is not condemned, even though virginity is a great thing in the hand of God. But someone may object, saying: “Why does the same seed yield a hundredfold, sixtyfold, and thirtyfold, especially since it is the Word who sows it?” (cf. Matthew 13:8). The reason for the difference — whether it produces a hundred, sixty, or thirty times — lies in the choices made by those who receive it. After all, we will all present our fruits to the Lord who sowed them. It is the same Lord who says to the virgin: “Be in charge of ten cities” (Luke 19:17). And to the one who is in marriage, He says: “Be in charge of five cities” (Luke 19:19). For “in my Father’s house there are many dwelling places” (John 14:2). There is but one “age” — the kingdom of heaven. Whoever has conformed their actions to the Law and maintained a pure faith will be found there. Each one will receive a crown of victory according to the merit of how they fulfilled their vows. Even though, in splendor, one star differs from another (1 Corinthians 15:41), they all exist within the same heaven, and all are contained within it.
Oh, how many virgins will Mary approach! How she will embrace them and lead them to the feet of the Lord! What joy there will be among the angels when they see the image of their purity reflected in the bodies of the virgins! (p. 101) How the Lord will commend them to His Father when He sees them! He will say: “All of these were and are like Mary, who is mine.” Such is the fruit that He produced on earth. Oh, how many women will come out to meet them! Sarah, Rebekah, Rachel, Leah, Susanna, Elizabeth, and especially the women who maintained the honor of marriage.
How joyfully the patriarchs will welcome them into their company! Abraham, Isaac, and Jacob will testify before the Lord, saying: “All of these have kept Your law. They have not defiled their marriage bed but have spent their lives in decency, just as You commanded.” How Mary will commend them to her mother! How the angels will pray for the parents of these virgins, for their daughters walked according to the image of their purity. Then, just as Miriam once led the women on the shores of the sea, carrying a tambourine in her hand (Exodus 15:20), so too will it be in the kingdom of heaven. Virginity, as their leader, will walk ahead of them with great confidence.
All of them will form a single choir and a single symphony in faith, blessing God and saying: “I will go to the altar of God, to God who fills my youth with joy” (Psalm 43:4). And again: “I will offer a sacrifice of thanksgiving and fulfill my vows to the Lord” (Psalm 116:17-18). They too will hear the words: “Enter into the joy of your master” (Matthew 25:21). With this warning from the one who prophesied, you can drive away every evil thought of heretics, including those of Hieracas (p. 103-104 missing). (p. 105) They are like rocky ground. Because they themselves neglected their firm resolve, they presented themselves as stony ground. At first, they received the word with joy. But later — not because of nature, but because of persecution and the cares of life — they abandoned it. Indeed, they participated in corruptible nature, or rather, they were like rocky or thorny ground. From the start, they should have refused to accept the word instead of waiting until persecution or worldly cares arose. If they had rejected it right away because of the action of corruptible nature, it would have been clear that the seed was foreign to them. But now that they accepted it and later cast it away, they have revealed that they are recipients of good things. If they rejected the word due to persecution, it is not because of nature but because of negligence and worldly desire. It is for these reasons that they were negligent. This is exactly how the traitor Judas acted. He accepted the word as if he were capable of receiving it. But becoming negligent and succumbing to greed, he fell headlong and burst apart in the middle (Acts 1:18).
Likewise, Phygelus and Hermogenes, who initially displayed excellent resolve, eventually abandoned Paul because they loved this present world (2 Timothy 1:15; 2 Timothy 4:10). But the one who is called “good soil” finds it very easy to drive away evil thoughts. Since the conformation of nature is unique, why does this earth produce one hundred and sixty and thirty fruits? [119] It should either produce one hundred, or produce sixty, or produce thirty, in order to give reason to the simple! Now that it produces fruits different from one another, it reveals the fervor in a firm purpose and advancement [60]. Where there is a firm purpose, there also absolutely is weakness; which is nothing other than the demonstration that man has liberty and free will, since he has the power to choose what he desires.
It is also the demonstration that the virgin does not become so by nature, but by a firm purpose [61] in obeying the counsel of Paul and being betrothed to Christ; and that it is rightly that they receive the crown of purity in the heavens. Those therefore who hold this language are trampled underfoot, for they lie on the ground. And above all, refute Hieracas courageously as well; he who affirms that marriage is bad since virginity is better [62]. This method amounts to saying that the sun is bad (p. 108) because the moon is preferable, and that man is bad since the sun is preferable. Consider and know that it is an absurdity to say this; that is to say, to insult what is small because it is not like what is greater than it; for it is not because the number one hundred is larger, that sixty becomes bad; but this one is good, and that one is much preferable. Both, in fact, come from the same seed: one is great and the other is very great. Just as the sun is good, so also the angel is greater according to the Scriptures [63]; the former gives birth and groans in expectation of the salvation of the children of God [64], while the angels, for their part, contemplate the face of the Father of our Lord Jesus Christ [65].
Such is the way in which virginity is preferable; this, in fact, no one will deny; while marriage is admitted by all. Where then has Hieracas found this assertion? Or what scripture has he read to affirm this? It would be better for him to be a heretic; if on the other hand he recounts such fables according to the science of the Greeks [66], he is a stranger to our faith; and nevertheless, he still lies, for no trace of virginity appears among those of that kind, as I have said previously [67], but rather marriages of their false gods recounted by their poets. If he hypocritically affirms that he is a Christian, and if he thinks that Scripture is the breath of God, why would he not want to be burned [68]? He observes that God formed woman with Adam [69], that he legislated on marriage, and that he blessed the people so that there would be neither sterility nor childless households among them [70]. What will his attitude be when seeing the marriages of the patriarchs and of the rest [p. 110] of the saints? What will this ill-educated man say? With what eye will he consider the place of rest in the bosom of his fathers, that is to say, of themselves? Abraham principally, whose marriages this scoundrel insults.
But he affirms: ‘This institution was given to man at the beginning, while now it is suppressed and forbidden.’ At what moment was it suppressed and forbidden? Let this unworthy one teach us. In fact, in the Gospel the angel informed Zacharias in advance about the one who was going to be born of him, that is to say, John [71]. He who at the beginning gave the law through Moses, that is to say the Lord, is also he who recommended marriage by his presence at Cana of Galilee [72]. To the Pharisees moreover, who wanted to violate the law, he ordered not to break the marriage, but that each one should be content, for decency’s sake, with his wife [73]. (p. 111) And when he spoke of the virgin, he made it a separate doctrine, because not just anyone could bear it. ‘There are,’ he says, ‘eunuchs… who have made themselves eunuchs for the kingdom of heaven’ [74]
Now in this passage the Lord was not ordering to become a virgin by legal obligation, but he was delivering this to the free choice of whoever wanted it. Therefore marriage did not cease, as the birth of John teaches us, and the marriage at Cana was not forbidden, according to the orders given there by the Lord. From where has this impious man imagined this? Where has he learned to know virginity thoroughly, in order to accuse the law? ‘I have read,’ he says, ‘the letter that Paul wrote to the Corinthians, that in which he writes about virginity, concerning those who are in marriage: “the time is short”; and then: “let those who have wives be as though they had none”‘ [15]. But it is clear that this is also not well understood. Indeed, if he had said: that those who have them, it should not be permitted to them, that would have been to forbid it; but he has said: “let them be as though they had none,” that is to say that they do not use the thing continually, but also spend a certain time in prayer [16]; and not that they break the marriage; that is why he said that; and this other thing here he ordered: ‘Are you bound to a wife? Do not seek to be loosed; are you single? Do not seek a wife’ [17].
And again he says: ‘I desire that young women marry to bear children and rule their household’ [18]. Concerning virginity, he teaches us that those who forbid taking a wife and abstaining from foods are heretics and apostates [19]. Moreover, the saint wrote this so that the value of the virtue of virginity would be according to a firm purpose and a will; he says: ‘So that he who gives his daughter in marriage does well, but he who does not give her does better’ [20]. And again: ‘Blessed is the virgin if she remains as she is, in my opinion’ [21]. Indeed, she has peace, purity, and decency, like Mary, and does not have to worry about other people, but about serving the Lord and continual prayer.
Let us now reject Hieracas and all the other heresies. Let him be rejected before all as an impure enemy, and especially by you pure virgins; for this man does not insult marriage, respectable in the use of your elevated and just way of life, but rather by flattery, with the intention of setting a trap for simple souls, in order to do what is not fitting and make them suspect him of being (p. 114), because of virginity, an enemy; but also in order to have the means of doing in secret what he desires. Thus was the brother of these, that is to say, the traitor Judas. He indeed was a thief, feigning to care for the poor and rebuking her who anointed the Lord with perfumes, saying, ‘It was possible to sell this for a hundred denarii and give it to the poor.’ He did not say this, says the evangelist, because he cared about the poor, but because he was a thief and desired to throw them into the purse and be able to steal them [82]; that is why he became a traitor of his life, for thirty pieces of silver [83].
Similarly is the case of Hieracas; he does not care about virginity by insulting marriage; but his goal is to eliminate the dignity of marriage so that one cannot see that he does what he hypocritically condemns (p. 115); he does not know in what kind of impiety he has fallen by his hypocrisy. If he accuses marriage, one must accuse rather the hundred fruits, that is to say, your way of life and then be in the sin of atheism. Indeed, the fruit of that which has yielded a hundred, of that which has yielded sixty and of that which has yielded thirty comes from the same seed; likewise is the Lord who has legislated on marriage and given His counsels concerning virginity. So that to insult one of them is nothing other than to render oneself impious towards the master of these two favors.
Now then, these people are in their cunning, like foxes ravaging your vineyard; when they are caught, they are condemned [84]. And you, what must you do? Except to keep your wedding hall swept clean of every evil and heretical thought, and adorned (p. 116) from top to bottom [85]; your wedding hall and this vineyard that you now possess is the knowledge of virginity and of your free choice in the purity destined for the betrothed; you must hold to it, not consider the opinions of those outside [86], nor find yourself at all outside of the truth by thinking tumultuously about something else; on the contrary, you must hold to it, and you must daily, or rather at every moment, converse with your betrothed, that is to say, the word of God; you must not reject far from you His language. Your language with Him is prayer, fervor, and your resolution; His language, to you, is the just thoughts which ascend to your heart, those by which He excites your fervor and increases in you your love towards Him.
Such are the discourses that he addresses, in the Song of Songs, to the souls adhering to Him; so that you, who have seen (p. 117) [p. 117-118 lost] before us] (p. 119) doors, all the trees, new and old, I have kept for you, my brother” [87]. If you are such, and if you pray to Him thus, He will take you to Himself in this way as He is your spouse, saying: “Behold, you are beautiful, my neighbor; behold, you are beautiful; your eyes are the eyes of a dove [88]; your cheeks are as beautiful as a turtledove; your neck is like a necklace” [89]. Indeed, He does not desire that His virgins be beautiful with an exterior beauty; but what suits them better is the moderation of the turtledove and the recollection of the dove, and that their intimate thought be piously placed on them like a necklace; for such also is your betrothed who says: “Learn from me that I am meek and lowly in heart, and you will find rest for your souls” [90].
It also truly matters to those who are such, to be well united to such a one, so that they may enter (p. 120) with Him, when the voice of the bridegroom, that is to say, of Himself, is produced, as it is written in the Gospel [91]. In this way then, if you seal yourselves to Him, and He on His part enlightening you, nothing will happen to you of what is provoked by envy, even if the devil undertakes to envy you. This despiser of the good dares, indeed, to envy seeing you launched in the celestial race, and ascending to the place from which he has fallen [92].
But courage! Great is He who is in you and watches over you to keep you virgins for Him; so that, even if the latter dares to merely throw a human thought at you, the Word, near whom you are installed, expels him and confounds him by your prayers; believe that the hope of your vow is assured by Him; that the angels also help you against the devil, those angels whose image of their purity you bear (p. 121). And in fact, decency firmly guards the treasure of the nuptial chamber through the intermediary of the Spirit who signifies it by saying: “Behold, behold, the bed of Solomon is surrounded by sixty valiant men taken from among the valiant of Israel; each one holds his sword and has experience of war” [93]. And thus He signifies that the virgin installed near the Lord and attached to Him possesses an invincible breast, as it is said: “Your neck is like the tower of David built in Tappuah, upon which hang a thousand shields and all the arrows of the valiant. How then could the enemy carry them off now, when this crowd of angels watches over them all, and especially over the dwelling of the virgins? Is it ever possible for him to seduce this soul fortified with this crowd of shields and this quantity of spiritual arrows?
How many times indeed does he not daily go around in search (p. 122) of a way to defeat them! And because they repel him, the crowd of virgins grows larger and larger; and he, because he is shameless, multiplies the tricks against men on the way to the heavens. As for me, I must, as a servant of your fiancé, refresh your memory: I beg you, do not change your asceticism for others; nor, if you hear of one whose concerns revolve around property, money, commercial affairs in life, and if you learn that others have become negligent and fallen, let your virginity resemble their flower; but remember your vow; let your efforts tend towards the Lord with whom you have made a covenant to remain virgins; do not consider those who have fallen, but let your emulation be for those who are upright. In fact, a worthy woman does not seek (p. 123) throughout who is the bad woman, but she is concerned with knowing how to please her husband [94] and she sees to it that her bed is pure.”
Just as men sailing at sea do not let go of their rudders to contemplate the ships that are sinking, but rather they steer their ships with precision, so it is with whoever is on the way to the heavens. No one, and especially the virgins united to the Word, should fear before those who fall, nor fall into greater slackness; on the contrary, they must increasingly crucify their bodies and subject them well [95], in order to deliver them pure and adorned to the fiancé [96], with the favorable testimony of the intimate thoughts of the soul, so that, as it is written, the Lord may recognize them pure in body and in spirit [97]. Indeed, when Judas betrayed [Jesus], the disciples did not pay attention to him but watched over themselves (p. 124), remaining near the Lord.
When Hymenaeus and Alexander fell, the others were still sailing well with Paul in the wake of the truth. Similarly, you too, even if some are negligent, nevertheless, you, be in progress, fix the goal of virginity and look towards the satisfaction coming from the true light, that is to say, Christ. The Holy Scriptures which instruct us, and also the life of Mary who gave birth to God, are sufficient for us to be for us the perfect goal and the form of heavenly life. However, it is still a great chance for you to possess the traits of the kind of life of Mary, and her close reproductions near you: that is to say, those who, near you, are your elders in virginity, and very useful because of their beautiful conduct; for it is also possible for you, as Paul said (p. 125), considering the perfection of the asceticism of those, to imitate their way of life to realize virginity [91].
I would certainly like to have the adequate words and the elevated tone so that I could write in elevated terms about virginity all that would need to be said. Since then I have the desire, without having the capacity, to describe its sublimity to you, I am forced to make for you, to you as well, an exposition according to what we have heard from the mouth of our father Alexander [3], as far as I can remember it. Now then, virgins of your kind came to him, and asked to hear a few words from his mouth; and he, seeing them fervent in spirit [4], and noting the grace of their well-disposed heart, he received them; he held in his hand the Gospels, for he was an old man eager for reading; then he spoke to them immediately (p. 126) of their fiancé who is also yours, leading them to the love of the Word and the joys of virginity.
Now he asked them to approach him saying: ‘If your fiancé were a man, you could have asked your parents or your relatives who he was, and you would have been uncertain about him; the lives of men are so varied! Since you have sought glory higher than the human, what matters to you is to know Him, not through the first comer, but through those who speak of God according to the Scriptures. He then, your fiancé, is a God and the only Son of God; He is the Word, the Wisdom and the Power of the Father, for He and His Father are one [5]; He is the image of the (p. 127) Father [6] and in all things similar to Him; and it is He who is according to the substance of the Father. He does not exist at a moment, but, without having a beginning, He exists with the Father like the radiance in the light. It is through this Word that the heavens were strengthened, and it is through this that the foundations of the earth were laid”, for it is from Him that the universe was and without Him nothing was [8]; and the providence of the universe is in Him, and it is through Him that all things were, and it is in Him that the universe subsists. It is He who is the judge of the living and the dead; it is He who appeared to Moses, and gave him the law on behalf of the Father. It is He who entered into the souls of the saints, preparing them, over the generations, to be angels and prophets of God; and when He was in the prophets, He made predictions about Himself through them. “He is an excellent philanthropist: at the end of time in order to abolish sin, (p. 128) He was born of the Virgin Mary, and having taken flesh in her, He became man. That is why it is said of Him that He was created, although it is He who is the creator. Yes, He took the body, which is a created thing, in order to deliver that body to death and deliver all those who, throughout their entire existence, live in the fear of death and are subject to a slavery [10].
But have no fear when you hear it said that He became man. In fact, in becoming man, He is in no way diminished by it; on the contrary, it is a God who, on the one hand, shows us in the flesh the vicissitudes of the flesh: that He was hungry, that He was thirsty, that He slept, that He toiled, that He suffered, that He wept, that He died; on the other hand, in His divinity, He shows Himself as such by resurrecting from the dead, on the fourth day, Lazarus in putrefaction [11], and by changing water into wine [12]; he who had been drawn blind from his mother’s womb (p. 129), He gave him sight [13], He purified lepers [14], He knows the thoughts of men, He rebukes the sea [15] and walks on it [16]; for acts of this kind prove no longer that He was man, but show us that He was God.
Now, it is thus that by laying the first foundations He showed that He had taken on human flesh; in the same way, in performing these miracles, He demonstrated that He was God, and that it is the Son of God that you have desired to reserve for yourselves as a fiancé. It is He who is your brother, it is He who is your fiancé [17]; your neighbor is He [18]. O daughters of Jerusalem, you shall no longer be called by the name of your parents, but, as a result of the fact that you are united to Him, you shall be called by all daughters of Jerusalem. And, if it is impossible for a man to unite with God, nevertheless, He has granted it, having (p. 130) the possibility of realizing it by becoming man; for it is He who is your brother, as it is written, and as I have said previously. “He is white, and He is red. He is white inasmuch as He is the Word, and that it is He who is the true light coming to all [19]. But He is also red as a result of the flesh of which He clothed Himself for our sake. In an infinite number of passages it appears that He existed, but His generation is not like that of all men [20], for He took flesh from a virgin alone in becoming man, so that thus, you too, may dwell with Him, and that He may become for you a brother and a fiancé.
It is therefore now He to whom you adhere, near whom you sleep, with whom you watch, of whom you take care. He is sufficient for you for everything, and do not worry about another; He is sufficient, indeed, to listen to you pray, to heal you in your illnesses, and also to save you from (p. 131) those who set snares for you, and to comfort you in your difficulties. In fact, when Peter was about to be engulfed, it is He who extended His hand to him [21], and it is He who made the devil retreat who wanted to set snares for the disciples [22].
Having Him thus in your heart you will not encounter stumbling blocks in your feelings, since you possess a light to enlighten you on His commandments that you practice; and you will have as an inheritance beatitude in the kingdom of the heavens. “But, beware! my children, let no one falsely accuse your fiancé in your presence, out of jealousy of your noble and pure union, and the feelings that you have towards Him, with the intention of separating you from His love. And again, if someone slanders you, be fearless, for He knows everything before it happens, and He does not need another to inform Him about man, since He knows their hearts [23]. But you (p. 132), be on your guard against those who come to you, lest someone, wanting to corrupt your heart, falsely accuse your fiancé by saying: ‘The Word of God is a creature, He was drawn from nothingness and before being begotten He did not exist.’ And: ‘He was also, by the will of God, being a being like the others.’ And ‘Christ is not a true God, but He is, He too, participating, as others were, and is called God.’ And: ‘That one is not the Word who is near the Father, but He is another: He is called Word because He is a spokesman.’ And: ‘He is foreign to the substance of the Father, He is one of the creatures.’
Beware! my children; this is not the language of truth, but rather the property of deceitful men who slander the Noble by making Him a creature, and who want Him to be foreign to the substance of the Father, in order to mislead you (p. 133), His fiancées. “That is why, when they mock, object the human ways and say: ‘He died!’ and ‘He sought what He did not know’; and: ‘He was troubled before death and was afraid; how could He be God, having done such things!’ I beg you, be on your guard! Such weaknesses do not belong to divinity, but are proper to the flesh of which He was clothed. Indeed, if He had excluded human facts, one would not have believed that He was clothed in a body; on the other hand, if He had not performed divine acts, one would not have believed that He was a God in a body; but He did the latter, and He did not exclude the former so that one would believe two things: that the Word was made flesh [24] and that He was a God in a body. “If therefore they now accuse the fiancé according to the human facts of the flesh of which He was clothed, why do they not rather admire the facts of His divinity? (p. 134)
But these procedures are the property of deceitful men who want to hide the truth, and produce the affirmations of their taste, in order to deceive simple people; for the human facts of the Lord, they expose them to denigrate the vow of virginity, ignorant that they are of God’s love for men found in Him; if the Word had not been made flesh, how could you now unite and attach yourselves to Him? But when the Lord clothed Himself in human flesh, the body became susceptible to receiving the Word; that is why now you have become virgins and the spouse of Christ.
By this exposition made to the virgins, the old man gave them confidence; and as, moreover, he saw them desirous of hearing about the way of life of the saints and how to please their fiancé, Christ, he answered further to their ardent desire, and gave glory to the Lord who makes grow in men the love that they have for Him; and he said a few words to them on this subject. “Now then, he said, you already had the education given by your parents, from whom you received the seeds of the attraction for virtue. It is indeed because you have received a good education that the fiancé has found you, has spoken to your heart and has persuaded you to remain virgins for Him; however, you have in addition the way of life of Mary, who is the model and the image of the life proper to heaven.” The way of life that he expounded, I have recalled it and have written it to you briefly previously [91]. If now again you desire a reminder made by the old man that I am, learn from the Gospel what you must do, and from the Proverbs what you must not do; for what the Savior has recommended is a doctrine of salvation and words of eternal life [26]; and what Solomon writes about the wicked woman (p. 136), he has written so that worthy women may abstain [97].
Here then is what the Lord has recommended: mercy, love of the poor, humility, purity of heart, a peaceful heart, the daily commitment to conceive our thoughts and our intentions in view of the future age, to count as a pleasure and a treat the fact of enduring the tribulations of life as well as the persecutions from outside that fall upon us, to endure everything rather than lose courage and deny the truth, not to afflict ourselves with tribulations but rather to rejoice in them [28]. In fact, on all this and on each of the practices of which we have spoken, there is a written beatitude given by the Savior. As for what Solomon has written about the wicked woman, here is what he has commanded not to do: a perverted heart, an unbecoming demeanor, a pretentious attitude, a voluptuous heart (p. 137) [pp. 137-154 missing] (p. 155) indescribable.
O virginity, fertile tree and remorse-free sweetness. O virginity, paradise and house of the Almighty. O virginity, glory of God and honor of the archangels. Noble are your thoughts, noble is your way of life comparable to the great promises of which you are the heir. Lead your life with certitude; struggle with strength; ascend swiftly to the heights; firm your step; do not be afraid to run and do not be momentarily weak, nor have any doubts about the future; reject the world, close your door to it and to all its commodities; renounce weakness; love your God; gird yourself with truth as with a belt; be ready for the trial; do not be lazy for prayer; strengthen your soul, acquire immovable sentiments; practice the work with wisdom and walk in renewal; bear the curse so that you may inherit the blessing; abandon (p. 138) sadness, for you are not its daughter; stifle anger within you; and do not give your body the wings that kill it, and the devastation of covetousness let it not take root in you; reject laughter, and you will not be deprived of it by deprivation; do not consider the prospect of a single face, and you will not lose an arrow for impurity in the assembly of the impious, for envy kills the man [100], and undertakes to corrupt the soul.
Join yourself to the saints, and you will find peace, speak with them, and do not walk with the foolish, outside the law and steal their blessing, for you are a star that shines and fills more and more; you are, in effect, the fruit of Light and you will turn to the Light that the night cannot reach, for the Light chases away the mists of the night; you will walk in the Light, O virgin, solid pedestal that bears the Word (p. 157). You too, King, look at the immutable way of life of your subjects, watch over your citizens; expel your enemy, for if he wants to set up obstacles, it is up to you to wage war against him. In fact, the desire for virginity is within everyone’s reach, but few are those who realize it, because they have not put all their heart into laboring according to Your merit. O virginity, the beautiful one, given by God to man according to his acts. O virginity, after which many run, but is arranged by no one according to its merit.
It is all of us who are far from you. The evil of corrupting passions was not in us; for it is the serpent who, by his doctrine deceiving men, cast it into us; the venom of the viper has been mixed with the impurity of all; for, like a serpent, he injected it into us; he bridles our feelings so that we are not attentive to what is preferable, nor understanding in what is elevated, that is to say, God. He comes first (p. 158) in a retreat of the man living alone apart. Just as he deceives some by indoctrinating them himself, so the dishes of that one, that is to say, of the devil, are disposed in us; and it is a ruin. Sometimes he leads men to ruin through contact with unworthy individuals; sometimes too, without the help of evil men, he leads man to his ruin by his own thoughts. Moreover, this cunning one is flattery and snares in all these forms; in the depths of man’s heart he advises things not to do, and teaches him useless things; then the man reflects quietly, decides and voluntarily brings upon himself his ruin.
On the other hand, if man, noting these evil thoughts in his heart, fears God and inspires a good thought, he immediately rejects the evil-doer and his counsel far from him; for the holy thought teaches man to be understanding in good actions, and to receive abundant goods and eternal life. In fact, the good thought is within everyone’s reach to be chosen; but few are those who adopt it, because the heart of men is too emotional. It is like a man who fills his belly with bad bread, and does not seek excellent bread, because he is satiated; such is the case of the gift of virginity; he who appropriates it, receives the power to dig and to build, to clear and to plant, in a word he receives the precept which is power in every sense.
O virginity, glorious in beatitude, for having received holy precepts. O virginity, mistress of all. Few are your brothers. Daniel was clothed in you; being your adept and just he reproved the covetousness of the presbyters and confounded the luxury existing in those who were called (p. 160) presbyters [38]. O virginity, corrector of the impious, and cooperator of the saints. O Virginity, whose words are full of frankness to correct men. You were desired by the three noble young men, Ananias, Mishael, and Azarias; in fact, such virgins conquered the flame, and kept themselves pure in all points [39], because they built their house on the rock, and when the rain and the wind arrived [40], they did not turn back [41]. You, O virginity, strengthen your heart, for many snares are set against you. Yes, you, you stop at the good solution, and many make war against you. Yes, you, you walk in purity, and others, that is to say, the devil and his demons, are torn (in all directions). You are in tranquility, and others are in trouble. You rejoice, and others lament. O virginity, (p. 161) against which many are indignant, and is supported by only one; now love that one; reject those. Firmly install that one in your entrails, do not abandon the one you love; in return, if you persevere, he will strengthen the grace in you more and more.
To this grace, Elijah also participated; having refuted the vain words of the false prophets [42]; moreover, he raised from the dead the son of the widow, he filled vessels with bread [43], he separated the waters of the Jordan [44], and finally he was taken away in a chariot of fire [45] to his Lord, thanking Him who had granted him grace according to his merit.
The blessed prophet Jeremiah also merited similar grace; for he was known to God before being formed in the womb, and he was sanctified before coming out of the womb; and this is how the Lord speaks of him: Before I formed you in the womb, I knew you, (p. 162) and before you came out of the womb, I sanctified you.”
O virginity, your friendship has led many men to ruin, because they were not truly your friends; that is why they have fallen from you. Some, thinking themselves to be pious people, have entangled themselves in liaisons, and, in fact, have undertaken works that are hostile to you. And from that, you are the demonstration that everything that is hostile to you deserves punishment. O virginity, who is sought after by all, but accepted by very few. You are beloved by those who love you; you are the guide of the blessed; it is you who are the instructor of the wise. O virginity, assurance of sensible men. Who will follow you who have loved the Glorious One, Christ? Is your way of life comparable to our way of acting, so that we may all be silent about what is useful to you? But your souls daily in prayers and at the service of their Lord (p. 138).