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1 COR. XIV. 34.
Let your women keep silence in the churches:
for it is not permitted unto them to speak; but
let them be in subjection, as also saith the
law.
HAVING abated the disturbance both from the
tongues and from the prophesyings; and having
made a law to prevent confusion, that they who
speak with tongues should do this in turn, and
that they who prophesy should be silent when
another begins; he next in course proceeds to
the disorder which arose from the women, cutting
off their unseasonable boldness of speech: and
that very opportunely. For if to them that have
the gifts it is not permitted to speak
inconsiderately, nor when they will, and this,
though they be moved by the Spirit; much less
to those women who prate idly and to no purpose.
Therefore he represses their babbling with much
authority, and taking the law along with him,
thus he sews up their mouths; not simply
exhorting here or giving counsel, but even
laying his commands on them vehemently, by the
recitation of an ancient law on that subject.
For having said, "Let your women keep silence
in the churches;" and "it is not permitted
unto them to speak, but let them be in
subjection;" he added, "as also saith the
law." And where doth the law say this? "Thy
desire shall be to thy husband, and he shall
rule over thee." (Gen. iii. 16. )
Seest thou the wisdom of Paul, what kind of
testimony he adduced, one that not only enjoins
on them silence, but silence too with fear; and
with as great fear as that wherewith a maid
servant ought to keep herself quiet. Wherefore
also having himself said, "it is not permitted
unto them to speak," he added not, "but to be
silent," but instead of "to be silent," he
set down what is more, to wit, "the being in
subjection." And if this be so in respect of
husbands, much more in respect of teachers, and
fathers, and the general assembly of the
Church. "But if they are not even to
speak," saith one, "nor ask a question, to
what end are they to be present?" That they
may hear what they ought; but the points which
are questioned let them learn at home from their
husbands. Wherefore also he added, Ver.
35. "And if they would learn any thing, let
them ask their own husbands at home."
Thus, "not only, as it seems, are they not
allowed to speak," saith he, "at random, but
not even to ask any question in the church."
Now if they ought not to ask questions, much
more is their speaking at pleasure contrary to
law. And what may be the cause of his setting
them under so great subjection? Because the
woman is in some sort a weaker being and easily
carried away and light minded. Here you see why
he set over them their husbands as teachers, for
the benefit of both. For so he both rendered
the women orderly, and the husbands he made
anxious, as having to deliver to their wives
very exactly what they heard.
Further, because they supposed this to be an
ornament to them, I mean their speaking in
public; again he brings round the discourse to
the opposite point, saying, "For it is
shameful for a woman to speak in the church."
That is, first he made this out from the law of
God, then from common reason and our received
custom; even when he was discoursing with the
women about long hair, he said, "Doth not
even nature herself teach you?" (c. xi.
14.) And everywhere thou mayest find this to
be his manner, not only from the divine
Scriptures, but also from the common custom,
to put them to shame.
But besides these things, he also shames them
by consideration of what all agreed on, and what
was every where prescribed; which topic also
here he hath set down, saying, Ver. 36.
"What? was it from you that the word of God
went forth? or came it unto you alone?"
Thus he brings in the other Churches also as
holding this law, both abating the disturbance
by consideration of the novelty of the thing,
and by the general voice making his saying
acceptable. Wherefore also elsewhere he said,
"Who shall put you in remembrance of my ways
which be in Christ, even as I teach everywhere
in all the Churches." (1 COR. IV.
17.) And again, "God is not a God of
confusion, but of peace, as in all the
Churches of the saints.' (c. xiv. 33.)
And here, "What? was it from you that the
word of God went forth? or came it unto you
alone?" i.e., "neither first, nor alone
are ye believers, but the whole world." Which
also writing to the Colossians he said, "even
as it is bearing fruit and increasing in all the
world," (Coloss. i. 6.) speaking of the
Gospel.
But he turns it also at another time to the
encouragement of his hearers; as when he saith
that theirs were the first fruits, and were
manifest unto all. Thus, writing to the
Thessalonians he said, "For from you hath
sounded forth the word of God," and, "in
every place your faith to God-ward is gone
forth." (1 Thes. i. 8.) And again to
the Romans, "Your faith is proclaimed
throughout the whole world." For both are apt
to shame and stir up, as well the being
commended of others, as that they have others
partakers in their judgment. Wherefore also
here he saith; "What? was it from you that
the word of God went forth? or came it unto you
only?" "For neither can ye say this," saith
he; "we were made teachers to the rest, and it
cannot be right for us to learn of others;"
nor, "the faith remained in this place only,
and no precedents from other quarters ought to be
received." Seest thou by how many arguments he
put them to shame? He introduced the law, he
signified the shamefulness of the thing, he
brought forward the other Churches.
Next, what is strongest of all he puts last,
saying, "God ordains these things even at this
time by me."
Ver. 37. Thus: "if any man thinketh
himself to be a prophet, or spiritual, let him
take knowledge of the things which I write unto
you that they are the commandments of the
Lord.'
Ver. 38. "But if any man is ignorant, let
him be ignorant."
And wherefore did he add this? Intimating that
he is not using violence nor contention, which
is a sign of them who wish not to set up their
own things, but aim at what is profitable to
others. Wherefore also in another place he
saith, "But if any man seemeth to be
contentious, we have no such custom." (1
Cor. xi. 16.) But he doth not this
everywhere, but only where the offences are not
very great, and then rather as putting them to
shame. Since when he discourses of other sins,
he speaks not thus. But how? "Be not
deceived: neither fornicators, nor effeminate,
shall inherit the kingdom of God." (1 Cor.
vi. 9, 10.) And again, "Behold, I
Paul say unto you, that if ye receive
circumcision, Christ will profit you
nothing." (Gal. v. 2.) But here, since
his discourse was of silence, he doth not very
keenly inveigh against them, by this very thing
attracting them the more. Then, as he is ever
wont to do, unto the former subject whence he
digressed to say these things, he brings back
his discourse as follows:
Ver. 39. "Wherefore, brethren, desire
earnestly to prophesy, and forbid not to speak
with tongues."
For this too is his wont, not only to work out
what is before him, but also starting from that
to set right whatever seems to him in any way
akin to it, and again to return to the former,
so as not to appear to wander from the subject.
For so when he was discoursing of their concord
in their banquets, he digressed to their
Communion in the Mysteries, and having thence
put them to shame, he returns again to the
former, saying, "Wherefore, when ye come
together to eat, wait one for another." (1
Cor. xi. 33.)
And here, accordingly, having discoursed of
good order in their gifts, and of its being a
duty neither to faint in the lesser, nor to be
puffed up on account of the greater; then having
made an excursion from thence to the sobriety
becoming women and having established it, he
returns again to his subject, saying,
"Wherefore, brethren, desire earnestly to
prophesy, and forbid not to speak with
tongues." Seest thou how to the end he
preserved the difference of these? And how he
signifies that the one is very necessary, the
other not so? Wherefore of the one he saith,
"desire earnestly," but of the other,
"forbid not."
Then, as in brief summary, setting all things
right, he adds the words, Ver. 40. "Let
all things be done decently and in order."
Again giving a blow to them who chose to behave
themselves unseemly without cause, and to incur
the imputation of madness; and who keep not
their proper rank. For nothing doth so build up
as good order, as peace, as love; even as
their contraries tend to pull down. And not
only in things spiritual, but also in all others
one may observe this. Thus whether it be in a
dance, or a ship, or in a chariot, or a camp,
if thou shouldest confound the order, and
casting the greater out of their proper place,
shouldest bring in the lesser into their rank,
thou destroyest all, and thus things are turned
upside down. Neither let us then destroy our
order, nor place the head below and the feet
above: now this is done when we cast down right
reason, and set our lusts, passions, and
pleasure, over the rational part: whence
violent are the billows, and great the
confusion, and intolerable the tempest, all
things being wrapt in darkness.
And, if thou wilt, let us first examine the
unseemliness which arises herefrom, and then the
loss. How then may this be clear to us, and
thoroughly known? Let us bring forward a man in
that frame of mind; enamoured of a harlot and
overcome by a dishonorable passion; and then we
shall see the mockery which this comes to. For
what can be baser than a man watching the doors
before the harlots' chambers, and beaten by a
whorish woman, and weeping, and lamenting, and
turning his glory into shame? And if thou wilt
also see the loss, call to mind, I pray, the
expenditure of money, the extreme risks, the
contests with rival lovers, the wounds, the
stripes received in such affrays.
Such also are they who are holden by the lust of
wealth; or rather they behave themselves more
unseemly. For whereas these are wholly occupied
about one person; the covetous busy themselves
about all men's substance alike, both poor and
rich, and long for things that are not; a thing
which above all denotes the wildness of their
passion. For they say not, "I would fain
have the substance of such a person or of such
another," only, but they want the very
mountains to be gold, and the houses and all
that they see; and they go forth into another
world, and this passion they feel to a boundless
degree, and at no point cease from their
lusting. What discourse can set before us the
tempest of those thoughts, the waves, the
darkness? And where the waves and tempest are
so great, what pleasure can there be? There is
not any; but tumult, and anguish, and black
clouds which instead of rain bring great sorrow
of heart: the kind of thing which is wont to
happen in the case of those who are enamoured of
beauty not their own. Wherefore they who have
no passionate love at all are in more pleasure
than any lovers.
This however no man would gainsay. But to me
even he who loves, but restrains his passion,
seems to live more pleasurably than he who
continually enjoys his mistress. For though the
proof be rather difficult, nevertheless even at
that disadvantage the argument must be ventured
on: the cause of the increased difficulty not
being the nature of the thing, but because of
the want of meet hearers for this high morality.
Thus: whether is it pleasanter, tell me, to
the lover, to be despised by his beloved, or to
be honored, and to look down upon her?
Evidently the latter. Whom then, tell me,
will the harlot value more? Him that is a slave
to her and is already led captive at her will,
or him that is above her nets and soareth higher
than her arrows? Every one must see, the
latter. And about whom will she take more
thought, the fallen, or him that is not yet
so? Him that is not yet so, of course. And
which will be more an object of desire, he who
is subdued, or he who is not yet taken? He who
up to this time is not yet taken. And if ye
disbelieve it, I will produce my proof from
what takes place within yourselves. As thus:
of which woman would a man be more enamored; one
that easily submits and gives herself up to him,
or one that denies, and gives him trouble?
Evidently of this last; since hereby the
longing is more vehemently kindled. Of course
then in the woman's case also exactly the same
thing will happen. And him will they honor and
admire more who looks down upon them. But if
this be true, so likewise is the other, that he
enjoys greater pleasure who is more honored and
beloved. Since the general too lets alone the
city that hath been once taken, but that which
stands out and maintains the struggle he besets
with all diligence: and the hunter, when the
animal is caught, keeps it shut up in darkness
as the harlot doth her lover, but pursues that
which flies from him.
But I shall be told, "the one enjoys his
desire, the other not so." But freedom from
disgrace, and from being a slave under her
tyrannical commands, the not being led and
dragged about by her as a drudge, beaten, spit
upon, pitched head foremost; dost thou consider
this to be a small pleasure, tell me? Nay, if
one would accurately examine these things, and
were able to gather into one their insults,
complaints, everlasting quarrels, some arising
from their tempers, others from their
wantonness, their enmities, and all the rest,
such as they only that feel them know;--he
will find that there is no war but hath more
truces than this wretched life of theirs. What
pleasure then meanest thou, tell me? The
temporary and brief enjoyment of intercourse?
But this speedily doth strife overtake, and
storms, and rage, and the same madness again.
And these things have been said by us, as one
would speak discoursing with licentious youths,
who do not very patiently submit to hear our
discourses of the kingdom and of hell.
And now that we are bringing forward these
topics also, it is not even possible to say how
great is the pleasure of the continent; if one
frame in one's own mind his crowns, his
rewards, his converse with the angels, the
proclaiming of him before the world, his
boldness, those blessed and immortal hopes of
his.
"But intercourse hath a certain pleasure:"
for this they are continually repeating: "while
the continent continually suffers pain contending
with the tyranny of nature." Nay, but one
shall find just the contrary result. For this
violence and tumult is present with the unchaste
rather: there being in his body a violent
tempest, and no sea in a storm so grievously
vexed as he; never withstanding his passion,
but ever receiving blows from it; as the
possessed and they that are continually rent in
the midst by evil spirits. Whereas the
temperate like a noble champion continually
giving blows to it, reaps the best of
pleasures, and sweeter than ten thousand of that
kind; and this victory and his good conscience,
and those illustrous trophies, are ornaments for
him continually to deck himself withal.
As to the other, if after his intercourse he
hath a little respite, it must be counted
nothing. For again the storm comes on, and
again there are waves. But he that commands
himself doth not suffer this tumult to lay hold
of him at all, nor the sea to arise, nor the
wild beast to roar. And even if he endure some
violence in restraining such an impulse, yet so
cloth the other also, continually receiving
blows and stabs, and unable to endure the
sting: and it is like as if there were a wild
horse furious and struggling, and one should
check with the bridle, and hold him in with all
skill: while another giving him the rein to
escape the trouble, were dragged along by him
and carried hither and thither.
If I have spoken these things more plainly than
is becoming, let no man blame me. For I
desire not to make a brave show by a gravity of
words, but to make my hearers grave.
Therefore also the prophets spare no such
words, wishing to extirpate the licentiousness
of the Jews, but do even more nakedly inveigh
against them than we do now in the things we have
spoken. For so a physician wishing to remove an
ulcer doth not consider how he may keep his hands
clean, but how he may rid the patient of the
ulcer; and he who would raise on high the
lowly, first makes himself lowly; and he who
seeks to slay the conspirator stains himself with
blood as well as the other, and this makes him
the more brilliant. Since if one were to see a
soldier returning from the war, stained with
gore and blood and brains, he will not loathe
him nor turn from him on this account, but will
even admire him the more. So then let us do,
when we see any one returning, covered with
blood after the slaughter of his evil desire,
let us the more admire him and become partakers
of his battle and victory, and say to those who
indulge this wild love, "show us the pleasure
you derive from lust; for the continent hath
that which comes of his victory, but thou none
from any quarter. But if ye should mention that
which is connected with the criminal act, yet
the other is more manifest and satisfactory.
For thou hast from the enjoyment something brief
and hardly apparent; but he from his
conscience, hath both a greater and an enduring
and a sweeter joy. The company of a woman hath
surely no such power as self-command, to
preserve the soul undisturbed and give it
wings."
Well then: the continent man, as I said,
thus evidently makes his pleasure out to us: but
in thy case I see the dejection arising from
defeat, but the pleasure, desiring to see, I
find not. For what dost thou consider the
moment of pleasure? That before the criminal
action? Nay, it is not so, for it is a time
of madness and delirium and frenzy: to grind the
teeth and be beside one's self is not any
pleasure: and if it were pleasure, it would not
produce the same effects on you which they who
are in pain endure. For they who strike with
their fists and are stricken grind their teeth,
and women in travail distracted with pains do the
same. So that this is no pleasure, but frenzy
rather, and confusion, and tumult. Shall we
say then, the time after the action? Nay,
neither is this. For neither could we say that
a woman just delivered is in pleasure, but in
release from certain pains. But this is by no
means pleasure, but weakness rather and falling
away: and there is a great difference between
these two. What then is the time of pleasure,
tell me?
There is none. But if there be any, it is so
brief as not even to be apparent.
At least, having zealously sought in a great
many ways to detect and apprehend it, we have
not been able. But the time of the chaste
man's pleasure is not such, rather it is wider
and evident to all. Or rather, all his life is
in pleasure, his conscience crowned, the waves
laid, no disturbance from any quarter arising
within him.
Since then this man's life is more in
pleasure, while the life spent in love of
pleasure is in dejection and disquiets; let us
flee from licentiousness, let us keep hold on
continence, that we may also obtain the good
things to come, through the grace and mercy,
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