Against Jovinianus

^34. All that goes for nothing, says Jovinianus, because even bishops, priests, and deacons, husbands of one wife, and having children, were appointed by the Apostle. Just as the Apostle says he has no commandment respecting virgins, and yet gives his advice, as one who had obtained mercy from the Lord, and is anxious throughout the whole discussion to give virginity the preference over marriage, and advises what he does not venture to command, lest he seem to lay a snare, and to put a heavier burden upon man's nature than it can bear; so also in establishing the constitution of the Church, inasmuch as the elements of the early Church were drawn from the Gentiles, he made the rules for fresh believers somewhat lighter that they might not in alarm shrink from keeping them. Then, again, the Apostles and elders wrote letters from Jerusalem that no heavier burden should be laid on Gentile believers than that they should keep themselves from idolatry, and from fornication, and from things strangled. As though they were providing for infant children, they gave them milk to drink, not solid food. Nor did they lay down rules for continence, nor hint at virginity, nor urge to fasting, nor repeat the directions given in the Gospel to the Apostles, not to have two tunics, nor scrip, nor money in their girdles, nor staff in their hand, nor shoes on their feet. And they certainly did not bid them, if they wished to be perfect, go and sell all that they had and give to the poor, and “come follow me.” For if the young man who boasted of having done all that the law enjoins, when he heard this went away sorrowful, because he had great possessions, and the Pharisees derided an utterance such as this from our Lord's lips: how much more would the vast multitude of Gentiles, whose highest virtue consisted in not plundering another's goods, have repudiated the obligation of perpetual chastity and continence, when they were told in the letter to keep themselves from idols, and from fornication, seeing that fornication was heard of among them, and such fornication as was not “even among the Gentiles.” But the very choice of a bishop makes for me. For he does not say: Let a bishop be chosen who marries one wife and begets children; but who marries one wife, and has his children in subjection and well disciplined. You surely admit that he is no bishop who during his episcopate begets children. The reverse is the case— if he be discovered, he will not be bound by the ordinary obligations of a husband, but will be condemned as an adulterer. Either permit priests to perform the work of marriage with the result that virginity and marriage are on a par: or if it is unlawful for priests to touch their wives, they are so far holy in that they imitate virgin chastity. But something more follows. A layman, or any believer, cannot pray unless he abstain from sexual intercourse. Now a priest must always offer sacrifices for the people: he must therefore always pray. And if he must always pray, he must always be released from the duties of marriage. For even under the old law they who used to offer sacrifices for the people not only remained in their houses, but purified themselves for the occasion by separating from their wives, nor would they drink wine or strong drink which are wont to stimulate lust. That married men are elected to the priesthood, I do not deny: the number of virgins is not so great as that of the priests required. Does it follow that because all the strongest men are chosen for the army, weaker men should not be taken as well? All cannot be strong. If an army were constituted of strength only, and numbers went for nothing, the feebler men might be rejected. As it is, men of second or third-rate strength are chosen, that the army may have its full numerical complement. How is it, then, you will say, that frequently at the ordination of priests a virgin is passed over, and a married man taken? Perhaps because he lacks other qualifications in keeping with virginity, or it may be that he is thought a virgin, and is not: or there may be a stigma on his virginity, or at all events virginity itself makes him proud, and while he plumes himself on mere bodily chastity, he neglects other virtues; he does not cherish the poor: he is too fond of money. It sometimes happens that a man has a gloomy visage, a frowning brow, a walk as though he were in a solemn procession, and so offends the people, who, because they have no fault to find with his life, hate his mere dress and gait. Many are chosen not out of affection for themselves, but out of hatred for another. In most cases the election is won by mere simplicity, while the shrewdness and discretion of another candidate elicit opposition as though they were evils. Sometimes the judgement of the commoner people is at fault, and in testing the qualities of the priesthood, the individual inclines to his own character, with the result that he looks not so much for a good candidate as for one like himself. Not unfrequently it happens that married men, who form the larger portion of the people, in approving married candidates seem to approve themselves, and it does not occur to them that the mere fact that they prefer a married person to a virgin is evidence of their inferiority to virgins. What I am going to say will perhaps offend many. Yet I will say it, and good men will not be angry with me, because they will not feel the sting of conscience. Sometimes it is the fault of the bishops, who choose into the ranks of the clergy not the best, but the cleverest, men, and think the more simple as well as innocent ones incapable; or, as though they were distributing the offices of an earthly service, they give posts to their kindred and relations; or they listen to the dictates of wealth. And, worse than all, they give promotion to the clergy who besmear them with flattery. To take the other view, if the Apostle's meaning be that marriage is necessary in a bishop, the Apostle himself ought not to have been a bishop, for he said, “Yet I would that all men were even as I myself.” And John will be thought unworthy of this rank, and all the virgins, and the continent, the fairest gems that give grace and ornament to the Church. Bishop, priest, and deacon, are not honourable distinctions, but names of offices. And we do not read: “If a man seeks the office of a bishop, he desires a good degree,” but, “he desires a good work,” because by being placed in the higher order an opportunity is afforded him, if he choose to avail himself of it, for the practice of virtue.