36 But you will say: “If everybody were a virgin, what would become of the human race”? Like shall here beget like. If everyone were a widow, or continent in marriage, how will mortal men be propagated? Upon this principle there will be nothing at all for fear that something else may cease to exist. To put a case: if all men were philosophers, there would be no husbandmen. Why speak of husbandmen? There would be no orators, no lawyers, no teachers of the other professions.
If all men were leaders, what would become of the soldiers? If all were the head, whose head would they be called, when there were no other members? You are afraid that if the desire for virginity were general there would be no prostitutes, no adulteresses, no wailing infants in town or country. Every day the blood of adulterers is shed, adulterers are condemned, and lust is raging and rampant in the very presence of the laws and the symbols of authority and the courts of justice.
Be not afraid that all will become virgins: virginity is a hard matter, and therefore rare, because it is hard: “Many are called, few chosen.” Many begin, few persevere. And so the reward is great for those who have persevered. If all were able to be virgins, our Lord would never have said: “He that is able to receive it, let him receive it:” and the Apostle would not have hesitated to give his advice— “Now concerning virgins I have no commandment of the Lord.” Why then, you will say, were the organs of generation created, and why were we so fashioned by the all-wise creator, that we burn for one another, and long for natural intercourse?
To reply is to endanger our modesty: we are, as it were, between two rocks, the Symplegades of necessity and virtue, on either side; and must make shipwreck of either our sense of shame, or of the cause we defend: If we reply to your suggestions, shame covers our face. If shame secures silence, in a manner we seem to desert our post, and to leave the ground clear to the raging foe. Yet it is better, as the story goes, to shut our eyes and fight like the blindfold gladiators, than not to repel with the shield of truth the darts aimed at us.
I can indeed say: “Our hinder parts which are banished from sight, and the lower portions of the abdomen, which perform the functions of nature, are the Creator's work.” But inasmuch as the physical conformation of the organs of generation testifies to difference of sex, I shall briefly reply: Are we never then to forego lust, for fear that we may have members of this kind for nothing? Why then should a husband keep himself from his wife? Why should a widow persevere in chastity, if we were only born to live like beasts?
Or what harm does it do me if another man lies with my wife? For as the teeth were made for chewing, and the food masticated passes into the stomach, and a man is not blamed for giving my wife bread: similarly if it was intended that the organs of generation should always be performing their office, when my vigour is spent let another take my place, and, if I may so speak, let my wife quench her burning lust where she can. But what does the Apostle mean by exhorting to continence, if continence be contrary to nature?
What does our Lord mean when He instructs us in the various kinds of eunuchs. Surely the Apostle who bids us emulate his own chastity, must be asked, if we are to be consistent, Why are you like other men, Paul? Why are you distinguished from the female sex by a beard, hair, and other peculiarities of person? How is it that you have not swelling bosoms, and are not broad at the hips, narrow at the chest? Your voice is rugged, your speech rough, your eyebrows more shaggy. To no purpose you have all these manly qualities, if you forego the embraces of women.
I am compelled to say something and become a fool: but you have forced me to dare to speak. Our Lord and Saviour, Who though He was in the form of God, condescended to take the form of a servant, and became obedient to the Father even unto death, yea the death of the cross— what necessity was there for Him to be born with members which He was not going to use? He certainly was circumcised to manifest His sex. Why did he cause John the Apostle and John the Baptist to make themselves eunuchs through love of Him, after causing them to be born men?
Let us then who believe in Christ follow His example. And if we knew Him after the flesh, let us no longer know Him according to the flesh. The substance of our resurrection bodies will certainly be the same as now, though of higher glory. For the Saviour after His descent into hell had so far the selfsame body in which He was crucified, that He showed the disciples the marks of the nails in His hands and the wound in His side. Moreover, if we deny the identity of His body because He entered though the doors were shut, and this is not a property of human bodies, we must deny also that Peter and the Lord had real bodies because they walked upon the water, which is contrary to nature. “In the resurrection of the dead they will neither marry nor be given in marriage, but will be like the angels.”
What others will hereafter be in heaven, that virgins begin to be on earth. If likeness to the angels is promised us (and there is no difference of sex among the angels), we shall either be of no sex as are the angels, or at all events which is clearly proved, though we rise from the dead in our own sex, we shall not perform the functions of sex.
Source: Against Jovinianus (New Advent)