In discussing celibacy, some of the early Christian writers refer to it as “chastity” or “sanctity.” In the passages below, those words are rendered as “celibacy” when that is the apparent meaning.

But He said to them, “All cannot accept this saying, but only those to whom it has been given: For there are eunuchs who were born thus . . . and there are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who is able to accept it, let him accept it.” Matt. 19:11, 12.

But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn. 1 Cor. 7:8, 9.

Then I looked, and behold, a Lamb standing on Mount Zion, and with Him one hundred and fortyfour thousand, having His Father’s name written on their foreheads. . . . These are the ones who were not defiled with women, for they are virgins. These are the ones who follow the Lamb wherever He goes. These were redeemed from among men, being first-fruits to God and to the Lamb. Rev. 14:1, 4.
If anyone is able in power to continue in purity, to the honor of the flesh of our Lord, let him continue to do so without boasting. If he boasts, he is undone. Ignatius (c. 105, E), 1.100.

Many who have been Christ’s disciples from childhood—both men and women—remain pure at the age of sixty or seventy years. Justin Martyr (c. 160, E), 1.167.

Some women (even though they are not barren) abstain from sexual relations. Some of these women have remained virgins from the beginning. Others have become celibate later in life. We also see men who remain as virgins. Justin Martyr (c. 160, E), 1.295.

You would find many among us, both men and women, growing old unmarried, in hope of living in closer communion with God. Athenagoras (c. 175, E), 2.146.

Melito, the eunuch, performed all his actions under the influence of the Holy Spirit, and he lies at Sardis. Polycrates (c. 190, E), 8.774.

There are many who do so and seal themselves up to being eunuchs for the sake of the kingdom of God, spontaneously relinquishing a pleasure so honorable and permitted. Tertullian (c. 198, W), 4.23.

We read in no place at all that marriage is prohibited; for it is a “good thing.” What, however, is better than this “good thing” we learn from the apostle—who indeed permits marrying, but prefers abstinence. . . . How far better is it neither to marry nor to burn. Tertullian (c. 205, W), 4.40.

How many are there who from the moment of their baptism set the seal [of virginity] on their flesh? How many, again, who by equal mutual consent cancel the debt of matrimony [and become] voluntary eunuchs for the sake of their yearning after the celestial kingdom? Tertullian (c. 205, W), 4.42.

We do not reject marriage, but simply refrain from it [voluntarily]. Nor do we prescribe celibacy as the rule, but only recommend it. We observe it as a good state—yes, even as the better state—if each man uses it carefully according to his ability. But, at the same time, we earnestly vindicate marriage. Tertullian (c. 207, W), 3.294.

This passage [of Scripture] I would treat in such a way as to maintain the superiority of the other and higher sanctity—preferring self-control and virginity to marriage. However, I would by no means prohibit the latter. For my hostility is directed against those who are for destroying the God of marriage, not against those who follow after chastity. Tertullian (c. 207, W), 3.462.

The first type [of celibacy] is virginity from one’s birth. The second is virginity from one’s second birth—that is, from the font, which either in the married state keeps pure by mutual agreement, or else perseveres in widowhood from choice. A third class remains—monogamy—when, after the interception of a marriage once contracted, there is thereafter a renunciation of sexual relations. Tertullian (c. 212, W), 4.50.

What else is virginity than the glorious preparation for the future life? Virginity is of neither sex. Virginity is the continuation of infancy. Virginity is the triumph over pleasures. Novatian (c. 235, W), 5.589, formerly attributed to Cyprian.

According to the Word of God, marriage was a gift, just as holy celibacy was a gift. . . . But a man wishes to put asunder what God has joined together, when, “falling away from the sound faith . . . forbidding . . . to marry,” he dissolves even those who had been previously joined together by the providence of God. Origen (c. 245, E), 9.506.

The Savior teaches us that absolute chastity is a gift given by God. It is not merely the fruit of training. Rather, it is given by God with prayer. “All men cannot receive the saying, but only those to whom it is given.” . . . But, “Ask and it shall be given you.” . . . Therefore, God will give the good gift—perfect purity in celibacy and chastity—to those who ask Him with the whole soul, with faith, and in prayers without ceasing. Origen (c. 245, E), 9.512.

Certain ones among them—from a desire of exceeding chastity and a wish to worship God with greater purity—abstain even from the permitted indulgences of love. Origen (c. 248, E), 4.407.

Among Christians, those who maintain a perpetual virginity do not do so for any human honors. Nor do they do so for any fee or reward, nor from any motive of vainglory. Rather, “as they choose to retain God in their knowledge,” they are preserved by God in a spirit that is wellpleasing to Him. Origen (c. 248, E), 4.631.

While the world was still rough and void, we were propagated by the fruitful begetting of numbers. We increased, to the enlargement of the human race. However, now that the world is filled and the earth is cultivated, those who can receive celibacy—living after the manner of eunuchs—are made eunuchs unto the kingdom. The Lord does not command this, but He exhorts it. . . . When He says that in His Father’s house, there are many mansions, He indicates there are dwellings of better habitation. You [virgins] are seeking those better habitations. Cyprian (c. 250, W), 5.436.

Of the benefit of virginity and of continence: . . . in the Gospel according to Matthew: “All men do not receive this word, but those to whom it is given.” . . . “There are eunuchs who have made themselves eunuchs for the kingdom of heaven’s sake. He who can receive it, let him receive it.” . . . Also, in the first Epistle of Paul to the Corinthians: “it is good for a man not to touch a woman.” . . . Also, in the same place: “An unmarried man thinks of those things that are the Lord’s.” . . . Also in the Apocalypse: “These are those who have not defiled themselves with women, for they have continued as virgins.” Cyprian (c. 250, W), 5.543, 544.

“I wish that all men were even as I am.” Pierius, when he was expounding and unfolding the meaning of the apostle and purposed to explain these words, added this remark: “In saying this, Paul clearly preaches celibacy.” Pierius (c. 275, E), 6.157, as cited by Jerome.

Virginity is something supernaturally great, wonderful, and glorious. To speak plainly and in accordance with the Holy Scriptures, this best and noblest manner of life is alone the root of immortality—as well as its flower and firstfruits. And for this reason, the Lord promises that those who have made themselves eunuchs shall enter into the kingdom of heaven. . . . Celibacy among humans is a very rare thing and difficult to attain. . . . For we must think of virginity as walking upon the earth—yet, also reaching up to heaven. Methodius (c. 290, E), 6.310, 311.

It is not enough to merely keep the body undefiled, . . . but we must care for the souls of men as being the divinities of their bodies. . . . For all of the irrational appetites of a virgin are banished from the body by divine teaching. Methodius (c. 290, E), 6.311.

Virginity . . . was not revealed to the first generations [of humans]. For the race of mankind was still very small in number. So it was necessary for mankind to first increase in number and then to be brought to perfection. Methodius (c. 290, E), 6.311.

Let us inquire as to the reason that none of the many patriarchs, prophets, and righteous men . . . either praised or chose the state of virginity. The reason is that it was reserved for the Lord alone to be the first to teach this doctrine. . . . It was fitting that He who was the first and chief of priests, prophets, and angels should also be hailed as the first and chief of virgins. For in old times, man was not yet perfect. And for this reason, he was unable to receive perfection—which is virginity. Methodius (c. 290, E), 6.312.

John shows us, saying in the Book of Revelation, “And I looked, and lo, . . . with Him a hundred and forty-four thousand. . . . These are those who were not defiled with women. For they are virgins. These are those who follow the Lamb wherever he goes.” This shows that the Lord is the Leader of the choir of virgins. In addition to this, notice how very great in the sight of God is the dignity of virginity: “These were redeemed from among men, being the first-fruits unto God and to the Lamb.” . . . And he clearly intends by this to teach us that the number of virgins was, from the beginning, restricted to a certain number—a hundred and forty-four thousand. In contrast, the multitude of the other saints is innumerable. Methodius (c. 290, E), 6.313.

It is not given to all to attain that undefiled state of being a eunuch for the sake of the kingdom of heaven. Rather, it plainly is given only to those who are able to preserve the everblooming and unfading flower of virginity. Methodius (c. 290, E), 6.316.

It is clear to all, without any doubt, that to care for the things of the Lord and to please God is much better than to care for the things of the world and to please one’s wife. Methodius (c. 290, E), 6.322.

In the Song of Songs, to anyone who is willing to see it, Christ Himself praises those who are firmly established in virginity, saying, “As the lily among thorns, so is my love among the daughters” [Cant. 2:2]. Methodius (c. 290, E), 6.331.

Let no one think that all the remaining company of believers are condemned, thinking that we alone who are virgins shall be led on to attain the promises. . . . The Lord does not profess to give the same honors to all. . . . He announces that the order and holy choir of the virgins shall first enter into company with Him into the rest of the new dispensation, as into a bridal chamber. For they are martyrs—not as bearing the pains of the body for a brief moment of time—but as enduring them throughout all of their life. Methodius (c. 290, E), 6.332.

Concerning virginity, we have received no commandment. Rather, we leave it to the power of those who are willing to maintain it, as a vow. Apostolic Constitutions (compiled c. 390, E), 7.436; extended discussion: 6.309–6.355.