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. [3333] 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. 24. Let us remember then how Mary, how Anna, and how Susanna are spoken of. But since not only must we celebrate their praises but also follow their manner of life, let us remember where Susanna, [3334] and Anna, [3335] and Mary [3336] are found, and observe how each is spoken of with her special commendation, and where each is mentioned, she that is married in the garden, the widow in the temple, the virgin in her secret chamber. 25. But in the former the fruit is later, in virginity it is earlier; old age proves them, virginity is the praise of youth, and does not need the help of years, being the fruit of every age. It becomes early years, it adorns youth, it adds to the dignity of age, and at all ages it has the gray hairs of its righteousness, the ripeness of its gravity, the veil of modesty, which does hinder devotion and increases religion. For we see by what follows that holy Mary went every year with Joseph to Jerusalem on the solemn day of the passover. [3337] Everywhere in company with the Virgin is eager devotion and a zealous sharer of her chastity. Nor is the Mother of the Lord puffed up, as though secure of her own merits, but the more she recognized her merit, the more fully did she pay her vows, the more abundantly did she perform her service, the more fully did she discharge her office, the more religiously did she perform her duty and fill up the mystic time. 26. How much more then does it beseem you to be intent on the pursuit of chastity, lest you leave any place for unfavourable opinion who have the evidence of your modesty and your behaviour alone. For a virgin, though in her also character rather than the body has the first claim, puts away calumny by the integrity of her body, a widow who has lost the assistance of being able to prove her virginity undergoes the inquiry as to her chastity not according to the word of a midwife, but according to her own manner of life. Scripture, then, has shown how attentive and religious should be the disposition of a widow. Footnotes: [3333] S. Luke 2:36, 37. [3334] Sus. 63. [3335] S. Luke 2:37. [3336] S. Luke 1:28. [3337] S. Luke 2:41. |
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