Nicene and Ante-Nicene Fathers, Ser. II, Vol. X:Early Church Fathers Index Previous Next
Dogmatic Treatises, Ethical Works, and Sermons.: Chapter II. The precepts of the Apostle concerning a widow indeed are laid down, such as, that she bring up children, attend to her parents, desire to please God, show herself irreproachable, set forth a ripeness of merits, have been the wife of one man. St. Ambrose notes, however, that a second marriage was not condemned by St. Paul, and adds that widows must have a good report for virtue with all. The reasons why younger widows are to be avoided, and what is meant by its being better to marry than to burn. St. Ambrose then goes on to speak of the dignity of widows, shown by the fact that any injury done to them is visited by the anger of God.
The precepts of the Apostle concerning a widow indeed are laid down, such as, that she bring up children, attend to her parents, desire to please God, show herself irreproachable, set forth a ripeness of merits, have been the wife of one man. St. Ambrose notes, however, that a second marriage was not condemned by St. Paul, and adds that widows must have a good report for virtue with all. The reasons why younger widows are to be avoided, and what is meant by its being better to marry than to burn. St. Ambrose then goes on to speak of the dignity of widows, shown by the fact that any injury done to them is visited by the anger of God.
7. So, then, a widow is not only marked off by bodily abstinence, but is distinguished by virtue, to whom I do not give commandments, but the Apostle. I am not the only person to do them honour, but the Doctor of the Gentiles did so first, when he said: “Honour widows that are widows indeed. But if any widow have children or nephews, let her first learn to govern her own house, and to requite her parents.” 3309 Whence we observe that each inclination of affection ought to exist in a widow, to love her children and to do her duty to her parents. So when discharging her duty to her parents she is teaching her children, and is rewarded herself by her own compliance with duty, in that what she performs for others benefits herself.
8. “For this,” says he, “is acceptable with God.” 3310 So that if thou, O widow, carest for the things of God, thou oughtest to follow after that which thou hast learnt to be well pleasing to God. And, indeed, the Apostle somewhat farther back, 3311 exhorting widows to the pursuit of continence, said that they mind the things of the Lord. But elsewhere, when a widow who is approved is to be selected, she is bidden not only to bear in mind but also to hope in the Lord: “For she that is a widow indeed,” it is said, “and desolate, must hope in God, and be instant in supplications and prayers night and day.” 3312 And not without reason does he show that these ought to be blameless, to whom, as virtuous works are enjoined, so, too, great respect is paid, so that they are honoured even by bishops.
9. And of what kind she ought to be who is chosen the description is given in the words of the teacher himself: “Not less than threescore years old, having been the wife of one man.” 3313 Not that old age alone makes the widow, 3314 but that the merits of the widow are the duties of old age. For she certainly is the more noble who represses the heat of youth, and the impetuous ardour of youthful age, desiring neither the tenderness of a husband, nor the abundant delights of children, rather than one who, now worn out in body, cold in age, of ripe years, can neither grow warm with pleasures, nor hope for offspring.
10. Nor in truth is any one excluded from the devotion of widowhood, if after entering upon a second marriage, which the precepts of the Apostle certainly do not condemn as p. 393 though the fruit of chastity were lost, if she be again loosed from her husband. She will have, indeed, the merit of her chastity, even if it be tardy, but she will be more approved who has tried a second marriage, for the desire of chastity is conspicuous in her, for the other old age or shame seems to have put an end to marrying.
11. Nor yet is bodily chastity alone the strong purpose of the widow, but a large and most abundant exercise of virtue. “Well reported of for good works, if she have brought up children; if she have lodged strangers; if she have washed the saints feet; if she have ministered to those suffering tribulation; if, lastly, she have followed after every good work.” 3315 You see how many practices of virtue he has included. He demands, first of all, the duty of piety; secondly, the practice of hospitality and humble service; thirdly, the ministry of mercy and liberality in assisting; and, lastly, the performance of every good work.
12. And he, therefore, that the younger should be avoided, 3316 because they are not able to fulfil the requirements of so high a degree of virtue. For youth is prone to fall because the heat of various desires is inflamed by the warmth of glowing youth, and it is the part of a good doctor to keep off the materials of sin. For the first exercise in training the soul is to turn away sin, the second to implant virtue. Yet, since the Apostle knew that Anna, the widow of fourscore years, from her youth was a herald of the works of the Lord, I do not think that he thought that the younger should be excluded from the devotion of widowhood, especially as he said: “It is better to marry than to burn.” 3317 For certainly he recommended marriage as a remedy, that she who would else perish might be saved; he did not prescribe the choice that one who could contain should not follow chastity, for it is one thing to succour one who is falling, another to persuade to virtue.
13. And what shall I say of human judgments, since in the judgments of God the Jews are set forth as having offended the Lord in nothing more than violating what was due to the widow and the rights of minors? This is proclaimed by the voices of the prophets as the cause which brought upon the Jews the penalty of rejection. This is mentioned as the only cause which will mitigate the wrath of God against their sin, if they honour the widow, and execute true judgment for minors, for thus we read: “Judge the fatherless, deal justly with the widow, and come let us reason together, saith the Lord.” 3318 And elsewhere: “The Lord shall maintain the orphan and the widow.” 3319 And again: “I will abundantly bless her widow.” 3320 Wherein also the likeness of the Church is foreshadowed. You see, then, holy widows, that that office which is honoured by the assistance of divine grace must not be degraded by impure desire.
1 Tim. 5:3, 4.392:3310
1 Tim. 5:3, 4.392:3311
1 Cor. vii. 34.392:3312
1 Tim. v. 5.392:3313
1 Tim. v. 9.392:3314
The rule of St. Paul as to age was not always strictly observed after early days, though probably so in the experience of St. Ambrose, though the Benedictine Editors think that he did not uphold the restriction, but it is spoken of in the Exhort. Virginitatis, § 25, where Juliana of Bononia speaks of herself as “adhuc immaturam viduitatis stipendiis,” not yet old enough to receive widows pay. See Dict. Chr Antiq., art. Widows.393:3315
1 Tim. v. 10.393:3316
1 Tim. v. 11.393:3317
1 Cor. vii. 9.393:3318
Isa. i. 17.393:3319
Next: Chapter III. St. Ambrose returns to the story of the widow of Sarepta, and shows that she represented the Church, hence that she was an example to virgins, married women, and widows. Then he refers to the prophet as setting forth Christ, inasmuch as he foretold the mysteries and the rain which was to come. Next he touches upon and explains the twofold sign of Gideon, and points out that it is not in every one's power to work miracles, and that the Incarnation of Christ and the rejection of the Jews were foreshadowed in that account.
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