Thursday, April 1, 2021

J.N.D. Kelly on Jerome on the Superiority of Consecrated Celibacy over being Married

Commenting on Jerome’s exalted understanding of a life of consecrated celibacy over being married in his Against Jovinian, J.N.D. Kelly wrote that:

 

Clearly what shocked Jerome most was the claim that the sexually abstinent are in no way superior to married people who enjoy normal sexual relations. So he devoted the whole of the first book (some typical, quite unfounded jibes against Jovinian’s prose-style apart) to its rebuttal. Jovinian had appealed to divine blessings on marriage (e.g. Gen. 1, 28: ‘Be fruitful and multiply'; Matt. 19, 5: ‘What God has joined, let no man put asunder’); to revered figures in the Bible (e.g. Solomon and St Peter) had married; to statements attributed to St Paul (e.g. Heb. 13, 4: ‘Marriage is honourable . . .’); to the respect accorded to wedlock in classical antiquity; to the implicit Manichaeism of those who denigrated sex. Step by step Jerome follows him, pointing out that Adam and Eve embarked on marriage only after their sin, and that while marriage was intended to ‘replenish the earth’ (Gen. 1, 28), ‘virginity replenishes paradise’ (Against Jovinian 1, 16). With great ingenuity he explains away the marriage, even the polygamy, of the patriarchs, but claims that the figures closest to God in the Bible were all virgins (Joshua, Elijah, John the Baptist, etc.). Solomon’s was an awkward case, but the sharp things he said about marriage in Proverbs and Ecclesiastes, above all his hymn in praise of chastity (so he interpreters Song of Songs), prove that he had learned his bitter lesson (Against Jovinian 1, 28-31). St Peter’s marriage took place before he heard the gospel; his statement (Matt. 19, 27), ‘We have left all and followed You,’ proves that, once a disciple, he abandoned it. Even so, Jerome asserts (Against Jovinian 1, 26), his marriage made him less dear to Jesus than the unmarried John, and even the blood of martyrdom could not wash its ‘defilement’ away. But it was St Paul whom he made his chief oracle, twisting the famous texts of 1 Corinthians 7 and 1 Timothy to wrest from them an even greater aversion to marriage and second marriages than they contain: ‘I suspect the goodness of something which can only be reckoned a lesser evil because of the extreme evil of something else’ (Against Jovian 1, 9 [at the end]. For his discussion of St Paul [1, 6-15] he drew lavishly, without admitting it, on Tertullian’s [Montanist] treatise De monogamia). (J.N.D. Kelly, Jerome: His Life, Writings, and Controversies [London: Gerald Duckworth & Co. Ltd., 1975], 183, emphasis added)