Traduction Masquer
To His Wife

Chapter I.--Reasons Which Led to the Writing of This Second Book.

Very lately, best beloved fellow-servant in the Lord, I, as my ability permitted, entered for your benefit at some length into the question what course is to be followed by a holy woman when her marriage has (in whatever way) been brought to an end. Let us now turn our attention to the next best advice, in regard of human infirmity; admonished hereto by the examples of certain, who, when an opportunity for the practice of continence has been offered them, by divorce, or by the decease of the husband, have not only thrown away the opportunity of attaining so great a good, but not even in their remarriage have chosen to be mindful of the rule that "above all ¹ they marry in the Lord." And thus my mind has been thrown into confusion, in the fear that, having exhorted you myself to perseverance in single husbandhood and widowhood, I may now, by the mention of precipitate ² marriages, put "an occasion of falling" ³ in your way. But if you are perfect in wisdom, you know, of course, that the course which is the more useful is the course which you must keep. But, inasmuch as that course is difficult, and not without its embarrassments, ⁴ and on this account is the highest aim of (widowed) life, I have paused somewhat (in my urging you to it); nor would there have been any causes for my recurring to that point also in addressing you, had I not by this time taken up a still graver solicitude. For the nobler is the continence of the flesh which ministers to widowhood, the more pardonable a thing it seems if it be not persevered in. For it is then when things are difficult that their pardon is easy. But in as far as marrying "in the Lord" is permissible, as being within our power, so far more culpable is it not to observe that which you can observe. Add to this the fact that the apostle, with regard to widows and the unmarried, advises them to remain permanently in that state, when he says, "But I desire all to persevere in (imitation of) my example:" ⁵ but touching marrying "in the Lord," he no longer advises, but plainly ⁶ bids. ⁷ Therefore in this case especially, if we do not obey, we run a risk, because one may with more impunity neglect an "advice" than an "order;" in that the former springs from counsel, and is proposed to the will (for acceptance or rejection): the other descends from authority, and is bound to necessity. In the former case, to disregard appears liberty, in the latter, contumacy.

Edition Masquer
Ad uxorem

I

[1] Proxime tibi, dilectissima in Domino conserua, quid feminae sanctae matrimonio quacumque sorte adempto sectandum sit, ut potui, prosecutus sum. Nunc ad secunda consilia conuertamur, respectu humanae infirmitatis, quarumdam exemplis admonentibus, quae diuortio uel mariti excessu oblata continentiae occasione non modo abiecerint opportunitatem tanti boni, sed ne in nubendo quidem disciplinae meminisse uoluerunt, ut in Domino potissimum nuberent.

[2] Itaque mihi confusus est animus, ne qui nuper te ad uniuiratus et uiduitatis perseuerantiam hortatus sim, nunc mentione nuptiarum procliuium tibi labendi ab altioribus faciam. Quod si integre sapis, certe scis istud seruandum tibi esse, quod sit utilius. Quod uero difficile est et non sine necessitatibus hoc maxime propositum uitae subresedi.

[3] Nec mihi de isto quoque referendi ad te causae fuissent, nisi grauiorem in eas sollicitudinem comprehendissem. Nam quanto grandis est continentia carnis, quae uiduitati ministrat, tanto, si non sustineatur, ignoscibilis uideri potest. Difficilium enim facilis est tunc uenia. Quanto autem nubere in Domino perpetrabile est, uti nostrae potestatis, tanto culpabilius est non obseruare quod possis.

[4] Eo accedit, quod apostolus de uiduis quidem et innuptis, ut ita permaneant, suadet, cum dicit: Cupio autem omnes meo exemplo perseuerare, de nubendo uero in Domino, cum adicit: tantum in Domino, iam non suadet sed exerte iubet. Igitur, in ista maxime specie, nisi obsequimur, periclitamur; quia suasum impune quis neglegat, quam iussum, quod illud de consilio ueniat et uoluntati proponatur, hoc autem de potestate descendat et necessitati obligetur, illic libertas, hic contumacia delinquere uideatur.