Early Christian Views on Virginity and Thecla

Hermas, The Shepherd (Pastor) Direct teaching

“And the tower,” I asked, “what does it mean?” “This tower,” he replied, “is the Church. And these virgins, who are they? They are holy spirits, and people cannot otherwise be found in the kingdom of God unless these have put their clothing on them. For if you receive the name only, and do not receive the clothing from them, they are of no benefit to you. For these virgins are the powers of the Son of God. If you bear His name but do not have His power, then you bear His name in vain. Those stones,” he continued, “which you saw rejected, bore His name, but did not put on the clothing of the virgins.” “Of what kind is their clothing, sir?” I asked. “Their very names,” he said, “are their clothing. Everyone who bears the name of the Son of God ought to bear the names of these also, for the Son Himself bears the names of these virgins. As many stones,” he continued, “as you saw come into the building of the tower through the hands of these virgins, and remain there, have been clothed with their strength. For this reason you see that the tower became one stone with the rock. In the same way, those who have believed in the Lord through His Son, and are clothed with these spirits, will b

Athenagoras, A Plea for the Christians Direct teaching

...d women, growing old unmarried, in hope of living in closer communion with God. But if remaining in virginity and in the state of a eunuch brings a person nearer to God, while the indulgence of carnal thought and desire leads away from Him, then in the cases where we shun the thoughts, much more do we reject the deeds. For we give our attention, not to the study of words, but to the showing and teaching of actions: that a person should either remain as he was born, or be content with one marriage. For a second marriage is only a specious adultery. For He says, "Whoever puts away his wife and marries another commits adultery," Matthew 19:9. He does not permit a man to send away her whose virginity he has brought to an end, nor to marry again. For he who deprives himself of his first wife, even though she is dead, is a cloaked adulterer. He resists the hand of God, because in the beginning God made one man and one woman, and he dissolves the strictest union of flesh with flesh, formed for the intercourse of the race.

Minucius Felix, Octavius Direct teaching

... with bodies even more chaste. Many of us, still unviolated, enjoy rather than boast of a perpetual virginity of the body. So far, in fact, are they from indulging in incestuous desire, that with some even the idea of modest intercourse between the sexes causes a blush. Nor are we at once on the level of the lowest people, if we refuse your honors and purple robes. Nor are we hard to please, if we all discern one good, and are gathered together with the same quietness with which we live as individuals. And we are not talkative in corners, although you either blush or are afraid to hear us in public. And the fact that our number increases day by day is not a reason for charging us with error, but a testimony that calls for praise. For by a fair way of life, our own number both continues and remains undiminished, and strangers increase it. In short, we are not marked out, as you suppose, by some small bodily sign, but easily enough by the mark of innocence and modesty. So we love one another, to your regret, with mutual love, because we do not know how to hate. So we call one another, to your envy, brothers, because we are men born of one God and Parent, companions in faith, and f

Cyprian, Treatises Direct teaching

20. For this reason, therefore, the Church often mourns over her virgins. This is why she groans over their shameful and detestable stories. This is why the flower of her virgins is put out, the honor and modesty of continence are damaged, and all its glory and dignity are profaned. In this way the enemy who lays siege works his way in by his tricks. In this way, through deceptive snares and secret paths, the devil creeps in. In this way, while virgins want to be adorned more carefully and to roam with greater freedom, they cease to be virgins, corrupted by a hidden disgrace. They become widows before they are married, adulteresses not against a husband, but against Christ. To the same degree that, as virgins, they had been destined for great rewards, they will suffer great punishments for the loss of their virginity.

Tertullian, On Exhortation to Chastity Direct teaching

The first species is, virginity from one's birth: the second, virginity from one's second birth, that is, from the font;

Methodius, Oration Concerning Simeon and Anna Supporting witness

...efly as possible, in my dialogue on chastity, laid the foundations, so to speak, for a discourse on virginity, yet today the season has brought before us the whole subject of the glory of virginity and its incorruptible crown, for the joyful reflection of the Church’s children. For today the council chamber of the divine oracles is opened wide, and the signs that foretold this glorious day, with its effects and results, are being read by the sacred preachers to the gathered Church. Today the fulfillment of that ancient and true purpose is gloriously shown to the world in fact and deed. Today, without any covering, and with unveiled face, we behold, as in a mirror, the glory of the Lord, according to 2 Corinthians 3:18, and the majesty of the divine ark itself. Today the most holy assembly, carrying on its shoulders the heavenly joy that generations had awaited, shares it with the human race. Old things have passed away, according to 2 Corinthians 5:17. New things have burst into flower, and they do not fade away. No longer does the stern decree of the law rule, but the grace of the Lord reigns, drawing all men to itself by saving long-suffering. No second Uzziah is invisibly pun

Ignatius, The Epistle of Ignatius to the Ephesians (Short Version) Direct teaching

The virginity of Mary was hidden from the prince of this world, as was also her offspring, and the death of the Lord; three renowned mysteries, which were carried out in silence by God. How, then, was He revealed to the world? A star shone in heaven above all other stars, its light inexpressible, while its novelty astonished people. All the other stars, along with the sun and moon, joined in a chorus to this star, and its light was exceedingly greater than them all. There was a stir about where this new spectacle came from, so unlike anything else in the heavens. As a result, every kind of magic was destroyed, and every bond of wickedness vanished; ignorance was removed, and the old kingdom was abolished, with God Himself manifested in human form for the renewal of eternal life. And now what took place had been prepared by God. From then on, all things were in a state of tumult, because He intended the abolition of death.

Irenaeus, Against Heresies: Book III Direct teaching

In line with this plan, Mary the Virgin is found obedient, saying, "Behold the servant of the Lord; let it be done to me according to your word." But Eve was disobedient; for she did not obey even when she was a virgin. And just as she, having a husband, Adam, but being nevertheless still a virgin (for in Paradise "they were both naked, and were not ashamed," since they, having been created a short time before, had no understanding of having children: for it was necessary that they should first reach adulthood, and then multiply from that time onward), became disobedient, she was the cause of death for both herself and the entire human race. Likewise did Mary, having a man engaged to her, and being nevertheless a virgin, by being obedient, become the cause of salvation for both herself and the whole human race. Because of this, the law calls a woman engaged to a man, the wife of him who had engaged her, even though she was still a virgin; this reveals the connection back from Mary to Eve because what is joined together could not be separated other than by reversing the process by which these bonds were formed, so that the former ties be undone by the latter, allowing the latter to

Lactantius, The Divine Institutes Direct teaching

Therefore, the Holy Spirit of God came down from heaven and chose the Holy Virgin, so that He might enter her womb. And she, being filled by the presence of the Divine Spirit, conceived. Without any intercourse with a man, her virgin womb was suddenly made pregnant. But if everyone knows that certain animals are accustomed to conceive by the wind and the breeze, why should anyone think it strange when we say that a virgin was made fruitful by the Spirit of God, for whom whatever He wishes is easy? And this might have seemed unbelievable, if the prophets had not foretold it many ages earlier. Thus Solomon says, "The womb of a virgin was strengthened, and conceived; and a virgin was made fruitful, and became a mother in great pity." Likewise the prophet Isaiah says in Isaiah 7:14, "Therefore God Himself shall give you a sign: Behold, a virgin shall conceive, and bear a son; and you shall call His name Emmanuel." What could be more clear than this? The Jews read this, and yet denied Him. If anyone thinks these things were invented by us, let him ask them, and let him take the evidence especially from them. The testimony is strong enough to prove the truth when it is brought forward by

Tertullian, On the Flesh of Christ Direct teaching

...e sign of Christ’s birth, as Isaiah says: "Therefore the Lord Himself will give you a sign: look, a virgin will conceive and bear a son." Isaiah 7:14 So then, we find what the sign is that will be spoken against: the conception and the giving birth of the Virgin Mary. About this, these sophists say, "She was a virgin and yet not a virgin; she gave birth and yet did not give birth," as though such language, if it must be spoken at all, would not fit us better than them. For she gave birth, because she brought forth offspring from her own flesh. Yet she did not give birth, since she did not bring Him forth from a husband’s seed. She was a virgin in regard to abstaining from a husband, and yet not a virgin in regard to bearing a child. However, there is not the equal line of reasoning that the heretics claim. In other words, it does not follow that, because she did not give birth in one sense, she who was not a virgin was still a virgin, simply because she became a mother without the fruit of her own womb. But with us there is no double meaning, nothing twisted into two senses. Light is light, and darkness is darkness. Yes is yes, and no, no. Whatever is more than these comes from

Methodius, Oration Concerning Simeon and Anna Supporting witness

The must holy virgin mother, therefore, escaped entirely the manner of women even before she brought forth: doubtless, in order that the Holy Spirit, betrothing her unto Himself, and sanctifying her, she might conceive without intercourse with man.

Luke 1:38 Background

And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her.

Luke 1:27 Background

to a virgin betrothed to a man whose name was Joseph, of the house of David. And the virgin's name was Mary.

Origen, Commentary on Matthew Direct teaching

..., or, if he did not endure them, he might break the word of Christ. So they said to Him, turning to celibacy as easier and more useful than marriage, even though marriage also seems useful, “If that is the case between a man and his wife, it is not useful to marry.” Matthew 19:10 To this the Savior replied, teaching us that complete chastity is a gift given by God. It is not merely the result of training, but is given by God through prayer. He said, “Not all men can receive this saying, but only those to whom it is given.” Matthew 19:11 Then, since some make a clever but misleading attack on the words, “those to whom it is given,” as if people who wanted to remain pure in celibacy but were overcome by their desires had an excuse, we must say this: if we believe the Scriptures, why do we hold on to the words, “but only those to whom it is given,” yet no longer pay attention to this, “Ask, and it will be given to you,” Matthew 7:7 and to what is added to it, “For everyone who asks receives”? Matthew 7:8 For if those to whom it is given can receive this teaching about complete purity, then let the one who is willing ask, obeying and believing Him who said, “Ask, and it will be give

Clement of Alexandria, The Stromata (Miscellanies) Direct teaching

But marriage, when by agreement it gives time to prayer, is a teaching of self-control. For he added the words “by agreement,” so that no one might dissolve a marriage. And he added “for a time,” in 1 Corinthians 7:5, so that a man who has taken a wife, if he practices self-control by necessity, may not slip into sin, and while sparing his own marriage, may desire another’s. For this reason, in the case of the man who thinks he is behaving improperly because he keeps his virgin unmarried, he rightly says that if she marries, he does not sin. But each person, whether he has chosen chastity, or whether he has joined himself in marriage for the begetting of children, must firmly remain in his own purpose and not turn aside to what is worse. For if he is able to increase and intensify the pattern of life he has chosen, he gains greater honor with God because of pure self-control that comes from reason. But if he goes beyond the rule he chose, he will then fall back into a lesser hope of glory. For just as chastity has its own duties and ministries, marriage also has its own duties and ministries that belong to the Lord. I mean the care of children and of a wife. For what properly occup

Clement of Alexandria, The Stromata (Miscellanies) Supporting witness

...ery plant, but do not eat the one that has bitterness.” By this He shows that both self-control and marriage are in our power, and are not necessary by reason of a forbidding command. He also explains further that marriage gives some help to creation. Therefore let no one think that a man has sinned if he has entered marriage according to the Word, unless he thinks that the raising of children is bitter. On the contrary, to many it seems far more troublesome to be without children. And let the begetting of children not seem bitter to anyone because it draws those involved in affairs away from divine things. For there is a man who, not being able easily to bear a solitary life, seeks marriage, since it is a pleasant thing, when someone makes temperate and harmless use of it. And each of us is master of himself to this extent, that he may choose whether he wants to have children. But I understand that some, who abstained from marriage under the pretext of its difficulties, have not acted in a way fitting for holy knowledge, but have drifted into inhumanity and hatred of mankind; and love is absent among them. But others, bound in marriage and given over to luxury and pleasures, wi

Origen, Commentary on Matthew Direct teaching

...a gift. And Paul, knowing this, that marriage according to the Word of God was a gift, just as holy celibacy was a gift, says, “But I would that all men were like myself; however, each man has his own gift from God, one after this manner, and another after that.” 1 Corinthians 7:7 And those who are joined together by God both attend to and keep the command, “Husbands, love your wives, as Christ also the church.” Ephesians 5:25 The Savior then commanded, “What God has joined together, let not man put asunder,” Matthew 19:6 but man wishes to put asunder what God has joined together when, falling away from the sound faith, giving heed to seducing spirits and doctrines of demons, through the hypocrisy of men who speak lies, branded in their own conscience as with a hot iron, forbidding not only to commit fornication, but to marry, 1 Timothy 4:1-3 he dissolves even those who had before been joined together by the providence of God. Let these things then be said, keeping in view what is expressly said concerning the male and the female, and the man and the woman, as the Savior taught in His answer to the Pharisees.

Tertullian, Against Marcion Direct teaching

...by divorce. This is as if even those who cannot have children had not all received their flesh from marriage. Now, a system like this must certainly involve rejecting marriage. Let us see, then, whether that is just. We do not do this because we want to destroy the value of holiness, as certain Nicolaitans do when they defend lust and luxury. Rather, we are people who have come to know holiness, who pursue it and prefer it, but without harming marriage. We do not replace something bad with something good, but only something good with something better. For we do not reject marriage; we simply abstain from it. Nor do we lay down holiness as a rule for everyone, but only recommend it. We regard it as good, yes, even as the better state, if each person practices it carefully according to his ability. But at the same time, we strongly defend marriage whenever attacks are made on it as if it were something unclean, to the dishonor of the Creator. For He also gave His blessing to marriage, as an honorable condition, for the increase of the human race. In the same way, He blessed all His creation for healthy and good uses. Food and drink are not to be condemned for this reason: when the

Apostolic Constitutions, Apostolic Constitutions Background

...make them, to the praise of Your Christ, a royal priesthood and a holy nation; for those who are in virginity and purity; for the widows of the Church; for those in honorable marriage and childbearing; for the infants of Your people, that You will not allow any of us to become castaways. We further beg You also for this city and its inhabitants; for those who are sick; for those in bitter servitude; for those in banishment; for those in prison; for those who travel by water or by land; that You, the helper and supporter of all men, will support them. We further also beg You for those who hate us and persecute us for Your name's sake; for those who are outside and wander out of the way; that You will turn them to goodness and calm their anger. We further also beg You for the catechumens of the Church, for those who are vexed by the adversary, and for our brothers the penitents, that You will perfect the first in the faith, that You will deliver the second from the power of the evil one, and that You will accept the repentance of the last, and forgive both them and us our offenses. We further offer to You also for the good condition of the air and the fruitfulness of the crops, so

1 Corinthians 7:28 Background

But even if you do marry, you have not sinned; and if a virgin marries, she has not sinned. Nevertheless such will have trouble in the flesh, but I would spare you.

1 Corinthians 7:34 Background

There is a difference between a wife and a virgin. The unmarried woman cares about the things of the Lord, that she may be holy both in body and in spirit. But she who is married cares about the things of the world—how she may please her husband.

1 Corinthians 7:36 Background

But if any man think that he behaveth himself uncomely toward his virgin, if she pass the flower of her age, and need so require, let him do what he will, he sinneth not: let them marry.

1 Corinthians 7:37 Background

Nevertheless he that standeth stedfast in his heart, having no necessity, but hath power over his own will, and hath so decreed in his heart that he will keep his virgin, doeth well.

1 Corinthians 7:8 Background

To the unmarried and the widows I say that it is good for them to remain single as I am.

1 Corinthians 7:1 Background

Now concerning the things whereof ye wrote unto me: It is good for a man not to touch a woman.

Cyprian, Treatises Direct teaching

Then, Describing the Glory, Honour, and Merits of Virginity, and of Those Who Had Vowed and Dedicated Their Virginity to Christ, He Teaches that Continence Not Only Consists in Fleshly Purity, But Also in Seemliness of Dress and Ornament, and that Even Wealth Did Not Excuse Superfluous Care for Dress on the Part of Those Who Had Already Renounced the World.

Cyprian, Treatises Supporting witness

But if continency follows Christ, and virginity is appointed for the kingdom of God, what do they have to do with earthly clothing and ornaments? While they are trying to please men with these things, they offend God. They do not consider that it is declared, "They who please men are put to confusion, because God has despised them," and that Paul also has spoken gloriously and sublimely: "If I still pleased men, I should not be the servant of Christ" (Galatians 1:10). But continency and modesty do not consist only in purity of the flesh. They also consist in propriety, and in modesty of dress and adornment, so that, according to the apostle, she who is unmarried may be holy both in body and in spirit. Paul instructs and teaches us, saying, "He that is unmarried cares for the things of the Lord, how he may please God; but he who has entered marriage cares for the things of this world, how he may please his wife." So both the virgin and the unmarried woman think on the things of the Lord, so that they may be holy both in body and in spirit (1 Corinthians 7:14). A virgin ought not only to be so, but also to be seen and believed to be so. No one, on seeing a virgin, should have any dou

Tertullian, On Prayer Supporting witness

...rgin. In fact, all the other passages agree with this. For by this very fact, that he has not named virgins, as he does in another place where he is teaching about marrying, he shows well enough that his remark is made about every woman, and about the whole sex. No distinction is made between a virgin and any other, since he does not name her at all. For he who elsewhere, namely where the difference requires it, remembers to make the distinction, and indeed makes it by calling each species by its proper name, intends that where he makes no distinction, while he does not name each one, no difference should be understood. And what of the fact that in the Greek language, in which the apostle wrote his letters, it is usual to say women rather than females, that is, gunaikas rather than theleias? Therefore, if that word, which in translation stands for what female, femina, stands for, is often used instead of the name of the sex, then by saying gunaika he has named the sex. And within that sex, the virgin also is included. But the statement is plain: "Every woman," he says, "praying and prophesying with head uncovered, dishonors her own head." 1 Corinthians 11:5 What is every woman b

Theophilus of Antioch, To Autolycus Supporting witness

About chastity, the holy word teaches us not only not to sin by our actions, but not even in our thoughts. We must not even think any evil in our hearts, or look at another man's wife with lust in our eyes. So Solomon, who was a king and a prophet, said, "Let your eyes look straight ahead, and let your eyelids look directly before you. Make straight paths for your feet." Proverbs 4:25 And the voice of the Gospel teaches even more strongly about chastity, saying, "Whoever looks at a woman who is not his own wife, in order to lust after her, has already committed adultery with her in his heart." Matthew 5:28 And, the Gospel says, "He who marries a woman divorced from her husband commits adultery. And whoever puts away his wife, except for the cause of fornication, causes her to commit adultery." Matthew 5:32 Because Solomon says, "Can a man carry fire in his bosom and his clothes not be burned? Or can someone walk on hot coals and his feet not be burned? So he who goes in to a married woman will not be innocent." Proverbs 6:27-29

Polycarp, Epistle to the Philippians Direct teaching

The virgins also must walk in a blameless and pure conscience.

Apostolic Constitutions, Apostolic Constitutions Background

Let the deaconess be a pure virgin; or, at the least, a widow who has been but once married, faithful, and well esteemed. Leviticus 21:7, 14; 1 Timothy 5:9