| << | Contents | >> |
Part Fourth
Handmaids of the living God, my fellow-servants and sisters, the right which I enjoy with you—I, the most meanest[134] in that right of fellow-servantship and brotherhood—emboldens me to address to you a discourse, not, of course, of affection, but paving the way for affection in the cause of your salvation. That salvation—and not (the salvation) of women only, but likewise of men—consists in the exhibition principally of modesty. For since, by the introduction into an appropriation[135] (in) us of the Holy Spirit, we are all “the temple of God,”[136] Modesty is the sacristan and priestess of that temple, who is to suffer nothing unclean or profane to be introduced (into it), for fear that the God who inhabits it should be offended, and quite forsake the polluted abode. But on the present occasion we (are to speak) not about modesty, for the enjoining and exacting of which the divine precepts which press (upon us) on every side are sufficient; but about the matters which pertain to it, that is, the manner in which it behoves you to walk. For most women (which very thing I trust God may permit me, with a view, of course, to my own personal censure, to censure in all), either from simple ignorance or else from dissimulation, have the hardihood so to walk as if modesty consisted only[137] in the (bare) integrity of the flesh, and in turning away from (actual) fornication; and there were no need for anything extrinsic to boot—in the matter (I mean) of the arrangement of dress and ornament,[138] the studied graces of form and brilliance:—wearing in their gait the self-same appearance as the women of the nations, from whom the sense of true modesty is absent, because in those who know not God, the Guardian and Master of truth, there is nothing true.[139] For if any modesty can be believed (to exist) in Gentiles, it is plain that it must be imperfect and undisciplined to such a degree that, although it be actively tenacious of itself in the mind up to a certain point, it yet allows itself to relax into licentious extravagances of attire; just in accordance with Gentile perversity, in craving after that of which it carefully shuns the effect.[140] How many a one, in short, is there who does not earnestly desire even to look pleasing to strangers? who does not on that very account take care to have herself painted out, and denies that she has (ever) beenan object of (carnal) appetite? And yet, granting that even this is a practice familiar to Gentile modesty—(namely,) not actually to commit the sin, but still to be willing to do so; or even not to be willing, yet still not quite to refuse—what wonder? for all things which are not God’s are perverse. Let those women therefore look to it, who, by not holding fast the whole good, easily mingle with evil even what they do hold fast. Necessary it is that you turn aside from them, as in all other things, so also in your gait; since you ought to be “perfect, as (is) your Father who is in the heavens.”[141]
You must know that in the eye of perfect, that is, Christian, modesty, (carnal) desire of one’s self (on the part of others) is not only not to be desired, but even execrated, by you: first, because the study of making personal grace (which we know to be naturally the inviter of lust) a mean of pleasing does not spring from a sound conscience: why therefore excite toward yourself that evil (passion)? why invite (that) to which you profess yourself a stranger? secondly, because we ought not to open a way to temptations, which, by their instancy, sometimes achieve (a wickedness) which God expels from them who are His; (or,) at all events, put the spirit into a thorough tumult by (presenting) a stumbling-block (to it). We ought indeed to walk so holily, and with so entire substantiality[142] of faith, as to be confident and secure in regard of our own conscience, desiring that that (gift) may abide in us to the end, yet not presuming (that it will). For he who presumes feels less apprehension; he who feels less apprehension takes less precaution; he who takes less precaution runs more risk. Fear[143] is the foundation of salvation; presumption is an impediment to fear. More useful, then, is it to apprehend that we may possibly fail, than to presume that we cannot; for apprehending will lead us to fear, fearing to caution, and caution to salvation. On the other hand, if we presume, there will be neither fear nor caution to save us. He who acts securely, and not at the same time warily, possesses no safe and firm security; whereas he who is wary will be truly able to be secure. For His own servants, may the Lord by His mercy take care that to them it may be lawful even to presume on His goodness! But why are we a (source of) danger to our neighbour? why do we import concupiscence into our neighbour? which concupiscence, if God, in “amplifying the law,”[144] do not[145] dissociate in (the way of) penalty from the actual commission of fornication,[146] I know not whether He allows impunity to him who[147] has been the cause of perdition to some other. For that other, as soon as he has felt concupiscence after your beauty, and has mentally already committed (the deed) which his concupiscence pointed to,[148] perishes; and you have been made[149] the sword which destroys him: so that, albeit you be free from the (actual) crime, you are not free from the odium (attaching to it); as, when a robbery has been committed on some man’s estate, the (actual) crime indeed will not be laid to the owner’s charge, while yet the domain is branded with ignominy, (and) the owner himself aspersed with the infamy. Are we to paint ourselves out that our neighbours may perish? Where, then, is (the command), “Thou shalt love thy neighbour as thyself?”[150] “Care not merely about your own (things), but (about your) neighbour’s?”[151] No enunciation of the Holy Spirit ought to be (confined) to the subject immediately in hand merely, and not applied and carried out with a view to every occasion to which its application is useful.[152] Since, therefore, both our own interest and that of others is implicated in the studious pursuit of most perilous (outward) comeliness, it is time for you to know[153] that not merely must the pageantry of fictitious and elaborate beauty be rejected by you; but that of even natural grace must be obliterated by concealment and negligence, as equally dangerous to the glances of (the beholder’s) eyes. For, albeit comeliness is not to be censured,[154] as being a bodily happiness, as being an additional outlay of the divine plastic art, as being a kind of goodly garment[155] of the soul; yet it is to be feared, just on account of the injuriousness and violence of suitors:[156] which (injuriousness and violence) even the father of the faith,[157] Abraham,[158] greatly feared in regard of his own wife’s grace; and Isaac,[159] by falsely representing Rebecca as his sister, purchased safety by insult![160]
Let it now be granted that excellence of form be not to be feared, as neither troublesome to its possessors, nor destructive to its desirers, nor perilous to its compartners;[161] let it be thought (to be) not exposed to temptations, not surrounded by stumbling-blocks: it is enough that to angels of God[162] it is not necessary. For, where modesty is, there beauty is idle; because properly the use and fruit of beauty is voluptuousness, unless any one thinks that there is some other harvest for bodily grace to reap.[163] Are women who think that, in furnishing to their neighbour that which is demanded of beauty, they are furnishing it to themselves also, to augment that (beauty) when (naturally) given them, and to strive after it when not (thus) given? Some one will say, “Why, then, if voluptuousness be shut out and chastity let in, may (we) not enjoy the praise of beauty alone, and glory in a bodily good?” Let whoever finds pleasure in “glorying in the flesh”[164] see to that. To us in the first place, there is no studious pursuit of “glory,” because “glory” is the essence of exaltation. Now exaltation is incongruous for professors of humility according to God’s precepts. Secondly, if all “glory” is “vain” and insensate,[165] how much more (glory) in the flesh, especially to us? For even if “glorying” is (allowable), we ought to wish our sphere of pleasing to lie in the graces[166] of the Spirit, not in the flesh; because we are “suitors”[167] of things spiritual. In those things wherein our sphere of labour lies, let our joy lie. From the sources whence we hope for salvation, let us cull our “glory.” Plainly, a Christian will “glory” even in the flesh; but (it will be) when it has endured laceration for Christ’s sake,[168] in order that the spirit may be crowned in it, not in order that it may draw the eyes and sighs of youths after it. Thus (a thing) which, from whatever point you look at it, is in your case superfluous, you may justly disdain if you have it not, and neglect if you have. Let a holy woman, if naturally beautiful, give none so great occasion (for carnal appetite). Certainly, if even she be so, she ought not to set off (her beauty), but even to obscure it.[169]
As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say,) “You are bound to please your husbands only.”[170] But you will please them in proportion as you take no care to please others. Be ye without carefulness,[171] blessed (sisters): no wife is “ugly” to her own husband. She “pleased” him enough when she was selected (by him as his wife); whether commended by form or by character. Let none of you think that, if she abstain from the care of her person,[172] she will incur the hatred and aversion of husbands. Every husband is the exactor of chastity; but beauty, a believing (husband) does not require, because we are not captivated by the same graces[173] which the Gentiles think (to be) graces:[174] an unbelieving one, on the other hand, even regards with suspicion, just from that infamous opinion of us which the Gentiles have. For whom, then, is it that you cherish your beauty? If for a believer, he does not exact it: if for an unbeliever, he does not believe in it unless it be artless.[175] Why are you eager to please either one who is suspicious, or else one who desires it not?
Search Comments
This page has been visited 0001 times.
| << | Contents | >> |
10 per page