Paul's Counsel on Virginity

A man has joined them, let not one separate. In accordance with these things, if even if one is separated, let him remain unmarried, according to what was said to them by the Lord: if anyone marries one who is already married, he commits adultery, and that woman also if she is married to another.

He does not speak as one opposing the law, saying, 'I, not the Lord,' but rather that for some the Lord spoke by himself, while for others it is now first said by the apostle concerning the separation of the unbeliever, teaching that unbelief does not prevail over faith, but the faith of the one who is joined sanctifies even the unbeliever. He does not say that the unbeliever is to take a spouse, but to endure the unbeliever. The children are holy, not defiled or by the unbelief, for the faith of the parents overcomes them more than the unbelief.

To one God has distributed the salvation, and to another to be saved, assigning to each his own portion. He does not say that each is to have an unbeliever as God has distributed, but to endure the unbeliever. Circumcision is not good for its own sake, but because it is a commandment of God, and uncircumcision is a creation of God, not a reward for the uncircumcised.

He says these things concerning the slave: do not strive for temporary freedom, but even if you are able, rather use the slavery; for the reward is greater when, being occupied with the slavery of men, one does not neglect to please God. Let each one remain in that state in which he was called: the slave in his slavery not complaining, and the free man not being arrogant, for there is no difference before God. The faithful slave has nothing less than this free man; for before God, a slave is seen as a free man and by Him is freed. This is shown by the fact that the one released from the master is the master's freedman, and that he is freed from the master; and the one called free into the faith will have nothing more than the slave, but similarly to him he is a slave of Christ.

Instead of living unworthily and without freedom through needs while healing people, you leave the true Master, in whose blood you were purchased. Grace does not know the difference between slavery and lordship. Therefore do not flee the slavery as if unworthy of faith; for you have nothing less than those in faith because of this. And if it is possible for you to attain freedom, let it be more of a care to you so that...

If you are able to use more, do so by exercising care within the freedom from evil. He demonstrates that neither does the free person in Christ possess more because of this, nor is the slave diminished; rather, it is for this reason that the situation is reversed. For the one called a slave in the Lord is a free person from the master, and likewise, the free person called a slave is Christ's. Regarding the test of the Christ speaking in me, he says: 'Do I not have a command?' For who would accept it if he were saying what the Lord had not commanded him? But it is clear that he is not saying this to teach a command concerning virginity, but rather that he did not receive from God the command for you to be virgins, but rather to give an opinion and to advise that virginity is good and useful.

Therefore, as one who advises, I think he calls it good and places the choice of embracing it upon those who hear. Since the matter is pleasing to God, just as the Lord said that certain people made themselves eunuchs for the sake of the kingdom, he calls virginity a form of eunuchism because it is inactive. He says, therefore, that he does not have a command, but he persisted in his opinion, saying, 'Let him who is able bear it.' After calling himself faithful, he shows that he speaks faithful things worthy of a command. I think that he says virginity is good not out of hesitation, but to secure that it is not regarded as a command.

He showed that he introduces virginity not as a condemnation of marriage, but that through concern for holy things, virginity is introduced, as marriage fills the flesh with pains and labors. He showed that he introduces virginity not as a condemnation of marriage, but as a release for those caring for worldly affairs. Having said, 'I have concern for you,' he introduces virginity through concern for the holy, not as a condemnation of marriage. He gives another reason for which he prefers virginity, showing everywhere that he prefers holiness over the condemnation of marriage; for the world is at its end, and it is necessary to know that what we have, we do not have—for we are leaving these things—so that those who have may be as those who do not have. If it is good for those who have to act as those who do not have, how much more for the virgin not even to approach marriage? And those using this world as if not using it cast out the immeasurable enjoyment through this, but the need.