Nicene and Ante-Nicene Fathers, Ser. II, Vol. X:Early Church Fathers Index Previous Next
Dogmatic Treatises, Ethical Works, and Sermons.: Chapter IV. A virgin at Antioch, having refused to sacrifice to idols, was condemned to a house of ill-fame, whence she escaped unharmed, having changed clothes with a Christian soldier. Then when he was condemned for this, she returned and the two contended for the prize of martyrdom, which was at last given to each.
A virgin at Antioch, having refused to sacrifice to idols, was condemned to a house of ill-fame, whence she escaped unharmed, having changed clothes with a Christian soldier. Then when he was condemned for this, she returned and the two contended for the prize of martyrdom, which was at last given to each.
22. There was lately at Antioch a virgin who avoided being seen in public, but the more she shrank from mens eyes, the more they longed for her. For beauty which is heard of but not seen is more desired, there being two incentives to passion, love and knowledge—so long as nothing is met with p. 377 which pleases less; and that which pleases is thought to be of more worth, because the eye is not in this case the judge by investigation, but the mind inflamed with love is full of longing. And so the holy virgin, lest their passions should be longer fed by the desire of gaining her, professed her intention of preserving her chastity, and so quenched the fires of those wicked men, that she was no longer loved, but informed against.
23. So a persecution arose. The maiden, not knowing how to escape, and afraid lest she might fall into the hands of those who were plotting against her chastity, prepared her soul for heroic virtue, being so religious as not to fear death, so chaste as to expect it. The day of her crown arrived. The expectation of all was at its height. The maiden is brought forward, and makes her twofold profession, of religion and of chastity. But when they saw the constancy of her profession, her fear for her modesty, her readiness for tortures, and her blushes at being looked on, they began to consider how they might overcome her religion by setting chastity before her, so that, having deprived her of that which was the greatest, they might also deprive her of that which they had left. So the sentence was that she should either sacrifice, or be sent to a house of ill-fame. After what manner do they worship their gods who thus avenge them, or how do they live themselves who give sentence after this fashion?
24. And the virgin, not hesitating about her religion, but fearful as to her chastity, began to reflect, What am I to do? Each crown, that of martyrdom and that of virginity, is grudged me to-day. But the name of virgin is not acknowledged where the Author of virginity is denied. How can one be a virgin who cherishes a harlot? How can one be a virgin who loves adulterers? How a virgin if she seeks for a lover? It is preferable to have a virgin mind than a virgin body. Each is good if each be possible; if it be not possible, let me be chaste, not to man but to God. Rahab, too, was a harlot, but after she believed in God, she found salvation. 3234 And Judith adorned herself that she might please an adulterer, but because she did this for religion and not for love, no one considered her an adulteress. 3235 This instance turned out well. For if she who entrusted herself to religion both preserved her chastity and her country, perhaps I, by preserving my religion, shall also preserve my chastity. But if Judith had preferred her chastity to her religion, when her country had been lost, she would also have lost her chastity.
25. And so, instructed by such examples, and at the same time bearing in mind the words of the Lord, where He says: “Whosoever shall lose his life for My sake, shall find it,” 3236 she wept, and was silent, that the adulterer might not even hear her speaking, and she did not choose the wrong done to her modesty, but rejected wrong done to Christ. Consider whether it was possible for her to suffer her body to be unchaste, who guarded even her speech.
26. For some time my words have been becoming bashful, and fear to laud on or describe the wicked series of what was done. Close your ears, ye virgins! The Virgin of God is taken to a house of shame. But now unclose your ears, ye virgins. The Virgin of Christ can be exposed to shame, but cannot be contaminated. Everywhere she is the Virgin of God, and the Temple of God, and houses of ill-fame cannot injure chastity, but chastity does away with the ill-fame of the place.
27. A great rush of wanton men is made to the place. Listen, ye holy virgins, to the miracles of the martyr, forget the name of the place. The door is shut within, the hawks cry without; some are contending who shall first attack the prey. But she, with her hands raised to heaven, as though she had come to a house of prayer, not to a resort of lust, says: “O Christ, Who didst tame the fierce lions for the virgin Daniel, 3237 Thou canst also tame the fierce minds of men. Fire became as dew to the Hebrew children, 3238 the water stood up for the Jews, of Thy mercy, not of its own nature. 3239 Susanna knelt down for punishment and triumphed over her adulterous accusers, 3240 the right hand withered which violated the gifts of Thy temple; 3241 and now thy temple itself is violated; suffer not sacrilegious incest, Thou Who didst not suffer theft. Let Thy Name be now again glorified in that I who came here for shame, may go away a virgin!”
28. Scarcely had she finished her prayer, when, lo! a man with the aspect of a terrible warrior burst in. How the virgin trembled before him to whom the trembling people gave way. But she did not forget what she had read. “Daniel,” said she, “had gone to see the punishment of Susanna, and alone pronounced her guiltless, 3242 whom the people p. 378 had condemned. A sheep may be hidden in the shape of this wolf. Christ has His soldiers also, Who is Master of legions. 3243 Or, perchance, an executioner has come in. Fear not, my soul, such an one makes martyrs. O Virgin! thy faith has saved thee.”
29. And the soldier said to her: “Fear not, sister, I pray you. I, a brother, am come hither to save life, not to destroy it. Save me, that you yourself may be saved. I came in like an adulterer, to go forth, if you will, as a martyr. Let us change our attire, mine will fit you, and yours will fit me, and each for Christ. Your robe will make me a true soldier, mine will make you a virgin. You will be clothed well, I shall be unclothed even better that the persecutor may recognize me. Take the garment which will conceal the woman, give me that which shall consecrate me a martyr. Put on the cloak which will hide the limbs of a virgin, but preserve her modesty. Take the cap which will cover your hair and conceal your countenance. They who have entered houses of ill-fame are wont to blush. When you have gone forth, take care not to look back, remembering Lots wife, 3244 who lost her very nature because she looked back at what was unchaste, though with chaste eyes. And be not afraid lest any part of the sacrifice fail. I will offer the victim to God for you, do you offer the soldier to Christ for me. You have served the good service of chastity, the wages of which are everlasting life; you have the breastplate of righteousness, which protects the body with spiritual armour, the shield of faith with which to ward off wounds, and the helmet of salvation, 3245 for there is the defence of our salvation where Christ is, since the man is the head of the woman. and Christ of the virgin.”
30. Whilst saying this he put off his cloak. This garment has been up to this time suspected of being that of a persecutor and adulterer. The virgin offered her neck, the soldier his cloak. What a spectacle that was, what a manifestation of grace when they were contending for martyrdom in a house of ill-fame! Let the characters be also considered, a soldier and a virgin, that is, persons unlike in natural disposition, but alike by the mercy of God, that the saying might be fulfilled: “Then the wolves and the lambs shall feed together.” 3246 Behold the lamb and the wolf not only feed together but are also offered together. Why should I say more? Having changed her garment, the maiden flies from the snare, not now with wings of her own, seeing she was borne on spiritual wings, and (a sight which the ages had never seen) she leaves the house of ill-fame a virgin, but a virgin of Christ.
31. But they who were looking with their eyes, yet saw not, raged like robbers for prey, or wolves for a lamb. One who was more shameless went in. But when he took in the state of the matter with his eyes, he said, What is this? A maiden entered, now a man is to be seen here. This is not the old fable of a hind instead of a maiden, but in truth a virgin become a soldier. I had heard but believed not that Christ changed water into wine; now He has begun also to change the sexes. Let us depart hence whilst we still are what we were. Am I too changed who see things differently from what I believe them to be? I came to a house of ill-fame, and see a surety. 3247 And yet I go forth changed, for I shall go out chaste who came in unchaste.
32. When the affair was known, because a crown was due to such a conqueror, he was condemned for the virgin who was seized for the virgin, and so not only a virgin but a martyr came forth from the house of ill-fame. It is reported that the maiden ran to the place of punishment, and that they both contended for death. He said: “I am condemned to death, the sentence let you go free when it retained me.” And she replied: “I did not choose you as my surety on pain of death, but as a guarantee for my chastity. If chastity be attacked, my sex remains; if blood is sought, I desire none to give bail for me, I have the means to pay. The sentence was pronounced on me, which was pronounced for me. Undoubtedly, if I had offered you as security for my debt, and in my absence the judge had assigned your property to the creditor, you would share the sentence with me, and I should pay your obligations with my patrimony. Were I to refuse, who would not judge me worthy of a shameful death? How much more am I bound where there is a question of death? Let me die innocent, that I may not die guilty. In this matter there is no middle course; today I shall either be guilty of your blood or a martyr in my own. If I came back quickly, who dares to shut me out? If I delayed, who dares acquit me? I owe a greater p. 379 debt to the laws who am guilty not only of my own flight, but also of the death of another. My limbs are equal to death, which were not equal to dishonour. A virgin can accept a wound who could not accept contumely. I avoided disgrace, not martyrdom. I gave up my robe to you; I did not alter my profession. And if you deprive me of death, you will not have rescued but circumvented me. Beware, pray, of resisting, beware of venturing to contend with me. Take not away the kindness you have conferred on me. In denying me the execution of this sentence, you are setting up again the former one. For the sentence is changed for a former one. If the latter binds me not, the former one does. We can each satisfy the sentence if you suffer me to be slain first. From you they can exact no other penalty, but her chastity is in danger with a virgin. And so you will be more glorious if you are seen to have made a martyr of an adulteress. than to have made again an adulteress of a martyr.”
33. What do you think was the end? The two contended, and both gained the victory, and the crown was not divided, but became two. So the holy martyrs, conferring benefits one on the other, gave the one the impulse and the other the result to their martyrdom.
Jos. ii. 9.377:3235
S. Matt. x. 39.377:3237
Dan. vi. 22.377:3238
Dan. iii. 27 .377:3239
Ex. xiv. 22.377:3240
Hist. Sus. 45.377:3241
1 Kings 13.4.377:3242
Hist. Sus. 46.378:3243
S. Matt. xxvi. 53.378:3244
Gen. xix. 26.378:3245
Eph. vi. 14-17.378:3246
Isa. lxv. 25.378:3247
The soldier who remained in the place of the virgin is spoken of as being her “surety.”
Next: Chapter V. The story of the two Pythagorean friends, Damon and Pythias, is related by St. Ambrose, who points out that the case mentioned in the last chapter is more praiseworthy. A comparison is instituted between the treatment of their gods by heathen without any punishment, and Jeroboam's irreverence with its punishment.
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