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The Treatise Concerning Widows.
The Treatise Concerning Widows.
Chapter I.
After having written about virgins, it seemed needful to say something concerning widows, since the Apostle joins the two classes together, and the latter are as it were teachers of the former, and far superior to those who are married. Elijah was sent to a widow, a great mark of honour; yet widows are not honourable like her of Sarepta, unless they copy her virtues, notably hospitality. The avarice of men is rebuked, who forfeit the promises of God by their grasping.
1. Since I have treated of the honour of virgins in three books, it is fitting now, my brethren, that a treatise concerning widows should come in order; for I ought not to leave them without honour, nor to separate them from the commendation belonging to virgins, since the voice of the Apostle has joined them to virgins, according to what is written: "The unmarried woman and the virgin careth for the things of the Lord, that she may be holy both in body and in spirit."(1) For in a certain manner the inculcation of virginity is strengthened by the example of widows. They who have preserved their marriage bed undefiled are a testimony to virgins that chastity is to be preserved for God. And it is almost a mark of no less virtue to abstain from marriage, which was once a delight, than to remain ignorant of the pleasures of wedlock. They are strong in each point, in that they regret not wedlock, the faith of which they keep, and entangle not themselves with wedded pleasures, lest they appear weak and not able to take care of themselves.
2. But in this particular virtue is contained also the prizes of liberty. For: "The wife is bound as long as her husband liveth; but if her husband fall asleep she is freed: let her marry whom she will, only in the Lord. But she will be happier if she so abide, after my judgment, for I think I also have the Spirit of God."(2) Evidently, then, the Apostle has expressed the difference, having said that the one is bound, and stated that the other is happier, and that he asserts not so much as the result of his own judgment, as of the infusion of the Spirit of God; that the decision should be seen to be heavenly, not human.
3. And what is the teaching of the fact that at that time when the whole human race was afflicted by famine and Elias was sent to the widow?(3) And see how for each is reserved her own special grace. An angel is sent to the Virgin,(4) a prophet to the widow. Notice, farther, that in one case it is Gabriel, in the other Elisha. The most excellent chiefs of the number of angels and prophets are seen to be chosen. But there is no praise simply in widowhood, unless there be added the virtues of widowhood. For, indeed, there were many widows, but one is preferred to all, in which fact it is not so much that others are called back from their pursuit as that they are stimulated by the example of virtue.
4. What is said at first makes the ears attentive, although the simplicity itself of the understanding has weight to attract widows to the pattern of virtue; since each seems to excel, not according to her profession, but her merit, and the grace of hospitality is not lost sight of by God, Who, as He Himself related in the Gospel, rewards a cup of cold water with the exceeding recompense of eternity, and compensates the small measure of meal and oil by an unfailing abundance of plenty ever coming in. For if one of the heathen(5) has said that all the possessions of friends should be common, how much more ought those of relatives to be common! For we are relatives who are bound into one body.
5. But we are not bound by any prescribed limit of hospitality. For why do you think that what is of this world is private property when this world is common? Or why do you consider the fruits of the earth are private, when the earth itself is common property? "Behold," He said, "the fowls of the air, they sow not, neither do they reap."(6) For to those to whom nothing is private property nothing is wanting, and God, the master of His own word, knows how to keep His promise. Again, the birds do not gather together, and yet they eat, for our heavenly Father feeds them. But we turning aside the warnings of a general utterance to our private advantage, God says: "Every tree which has in it the fruit of a tree yielding seed shall be to you for meat, and to every beast, and to every bird, and to everything that creepeth upon the earth."(7) By gathering together we come to want, and by gathering together we are made empty. For we cannot hope for the promise, who keep not the saying. It is also good for us to attend to the precept of hospitality, to be ready to give to strangers, for we, too, are strangers in the world.
6. But how holy was that widow, who, when pinched by extreme hunger. observed the reverence due to God, and was not using the food for herself alone, but was dividing it with her son, that she might not outlive her dear offspring. Great is the duty of affection, but that of religion brings more return. For as no one ought to be set before her son, so the prophet of God ought to be set before her son and her preservation. For she is to be believed to have given to him not a little food, but the whole support of her life, who left nothing for herself. So hospitable was she that she gave the whole, so full of faith that she believed at once.
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.
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."(8) 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."(9) 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,(10) 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."(11) 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."(12) Not that old age alone makes the widow,(13) 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 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."(14) 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,(15) 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."(16) 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."(17) And elsewhere: "The Lord shall maintain the orphan and the widow."(18) And again: "I will abundantly bless her widow."(19) 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.
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.
14. To return to what was treated of above,(20) what is the meaning of the fact that when there was a very great famine in all the land, yet the care of God was not wanting to the widow, and the prophet was sent to sustain her? And when in this story the Lord warns me that He is about to speak in truth,(21) He seems to bid my ears attend to a mystery. For what can be more true than the mystery of Christ and the Church? Not, then, without a purpose is one preferred amongst many widows. Who is such an one, to whom so great a prophet who was carried up into heaven, should be guided, especially at that time when the heaven was shut for three years and six months, when there was a great famine in the whole land? The famine was everywhere, and yet notwithstanding this widow did not want. What are these three years? Are they not, perchance, those in which the Lord came to the earth and could not find fruit on the fig-tree, according to that which is written: "Behold, there are three years that I came seeking fruit on this fig-tree, and find none."(22)
15. This is assuredly that widow of whom it was said: "Rejoice, thou barren that bearest not, break forth and cry, thou that availest not with child; for many are the children of the desolate, more than of her who hath an husband."(23) And well is she a widow of whom it is well said: "Thou shalt not remember thy shame and thy widowhood, for I am the Lord Who make thee."(24) And perchance therefore is she a widow who has lost her Husband indeed in the suffering of His body, but in the day of judgment shall receive again the Son of Man Whom she seemed to have lost. "For a short time have I forsaken thee,"(25) He says, in order that, being forsaken, she may the more gloriously keep her faith.
16. All, then, have an example to imitate, virgins, married women, and widows. And perchance is the Church therefore a virgin, married, and a widow, because they are one body in Christ. She is then that widow for Whose sake when there was a dearth of the heavenly Word on earth, the prophets were appointed, for there was a widow who was barren, yet reserved her bringing forth for its own time.
17. So that his person does not seem to us of small account, who by his word moistened the dry earth with the dew of heaven, and unlocked the closed heavens certainly not by human power. For who is he who can open the heavens except Christ, for Whom daily out of sinners food is gathered, an increase for the Church? For it is not in the power of man to say: "The barrel of meal shall not waste, and the cruse of oil shall not fail, until the day on which the Lord shall send rain on the earth,"(26) For though it be the rule of the prophets to speak thus, the voice is in truth that of the Lord. And so it is stated first: "For thus saith the Lord."(27) For it is of the Lord to vouch for a continuance of heavenly sacraments, and to promise that the grace of spiritual joy shall not fail, to grant the defences of life, the seals of faith, the gifts of virtues.
18. But what does this mean: "Until the day on which the Lord shall send rain on the earth"? except that He, too, "shall come down like rain upon a fleece, and like the drops that water the earth."(28) In which passage is disclosed the mystery of the old history where Gideon, the warrior of the mystic conflict, receiving the pledge of future victory, recognized the spiritual sacrament in the vision of his mind, that that rain was the dew of the Divine Word, which first came down on the fleece, when all the earth was parched with continual drought, and by a second true sign, moistened the floor of all the earth with a shower, whilst dryness was upon the fleece.(29)
19. For the prescient man observed the sign of the future growth of the Church. For first in Judaea the dew of the divine utterance began to give moisture (for "in Jewry is God known"),(30) whilst the whole earth remained without the dew of faith. But when Joseph's flock began to deny God, and by venturing on various enormous offences to incur guilt before God, then when the dew of the heavenly shower was poured on the whole earth, the people of the Jews began to grow dry and parched in their own unbelief, when the clouds of prophecy and the healthful shower of the Apostles watered the holy Church gathered together from all parts of the world. This is that rain, now condensed from earthly moisture, now from mountain mists, but diffused throughout the whole world in the salutary shower of the heavenly Scriptures.
20. By this example, then, it is shown that not all can merit the miracles of divine power, but they who are aided by the pursuits of religious devotion, and that they lose the fruits of divine working who are devoid of reverence for heaven. It is also shown in a mystery that the Son of God, in order to restore the Church, took upon Himself the mystery of a human body, casting off the Jewish people, from whom the counsellor and the prophet and the miracles of the divine benefits were taken away, because that as it were by a kind of national blemish they were not willing to believe in the Son of God.
Chapter IV.
By the example of Anna St. Ambrose shows what ought to be the life of widows, and shows that she was an example of chastity at every age. From this he argues that there are three degrees of the same virtue, all of which are included in the Church, and sets forth several examples in Mary, in Anna, and in Susanna. But, he adds, the state of virginity is superior to either of the others, but that a widow ought to take greater care for the preservation of her good name.
21. Scripture then teaches as how much grace is conferred by unity, and how great is the gift of divine blessing in widows. And since such honour is given them by God, we must observe what mode of life corresponds thereto; for Anna shows what widows ought to be, who, left destitute by the early death of her husband, yet obtained the reward of full praise, being intent not less on the duties of religion than on the pursuit of chastity. A widow, it is said, of fourscore and four years, a widow who departed not from the temple, a widow who served God night and day with fastings and with prayers.(31)
22. You see what sort of person a widow is said to be, the wife of one man, tested also by the progress of age, vigorous in religion, and worn out in body, whose resting-place is the temple, whose conversation is prayer, whose life is fasting, who in the times of day and night by a service of unwearied devotion, though the body acknowledge old age, yet knows no age in her piety. Thus is a widow trained from her youth, thus is she spoken of in her age, who has kept her widowhood not through the chance of time, nor through weakness of body, but by large-heartedness in virtue. For when it is said that she was for seven years from her virginity with her husband, it is a setting forth that the things which are the support of her old age began in the aims of her youth.
23. And so we are taught that the virtue of chastity is threefold, one kind that of married life, a second that of widowhood, and the third that of virginity, for we do not so set forth one as to exclude others. These result each in that which belongs to each. The training of the Church is rich in this, that it has those whom it may set before others, but has none whom it rejects, and would that it never could have any! We have so spoken of virginity as not to reject widowhood, we so reverence widows as to reserve its own honour for wedlock. It is not our precepts but the divine sayings which teach this.
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