# On the Good of Widowhood - Author: [Augustine of Hippo](https://sophiascriptura.com/fathers/authors/augustine-of-hippo/) - Latin title: *De bono viduitatis* - Date: ca. 414 (approximate) - Source: Joseph Zycha, ed., Sancti Aureli Augustini opera, sect. V, pars 3, CSEL 41 (Vienna: Tempsky; Leipzig: Freytag, 1900) (Latin text: Joseph Zycha, De bono viduitatis (CSEL 41, 1900), digitized by Open Greek and Latin (csel-dev, University of Leipzig), CC BY-SA 4.0) - Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator - Work page: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/ - Passages: 29 ## On the Good of Widowhood 1 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-1 - Source: CSEL 41:305–306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine sends the widow he is addressing the promised treatise on holy widowhood and asks her to share it with others. ### Latin text Ne petitioni tuae et in Christo dilectioni diutius essem debitor promissionis meae, arripui utcumque inter alias urguentissimas occupationes meas de professione sanctae uiduitatis aliquid ad te scribere, quoniam et praesentem me rogando onerasti et, cum tibi hoc non potuissem negare, saepe meum promissum litteris flagitasti. in quo sane opere nostro cum aliqua legeris ad tuam uel ad uestram, quae simul in Christo uiuitis, personam minime pertinere nec admonitioni uitae uestrae proprie necessaria, non ideo debebis superflua iudicare. istae quippe litterae quamuis ad te, non tamen tantummodo tibi scribendae fuerunt. sed ut aliis quoque per te prodessent. non utique a nobis neglegendum fuit. quidquid ergo hic inueneris, quod uobis necessarium uel numquam fuerit uel iam non sit et tamen aliis esse perspexeris, nec habere te pigeat nec dare legendum, ut et tua caritas sit utilitas aliorum. ### English translation (Claude) So as not to remain any longer in debt to your request and to your love in Christ for what I promised, I have seized the chance, as best I could amid my other most pressing occupations, to write you something on the profession of holy widowhood. For you laid this burden on me by asking me in person, and since I could not refuse you, you have often pressed me by letter for what I promised. In this work of ours, when you read some things that have very little to do with you, or with all of you who live together in Christ, and that are not strictly necessary for the guidance of your life, you should not therefore judge them superfluous. For this letter, though it had to be written to you, had to be written not for you alone but so that it might benefit others also through you; and that was certainly not to be neglected by us. Whatever you find here, then, that you have never needed or no longer need, but that you see others need, do not be reluctant to keep it or to give it to others to read, so that your love may also be of use to others. ### Translation notes - The letter is addressed to Juliana, widow of Anicius Hermogenianus Olybrius and mother of the virgin Demetrias (ca. 414); “all of you who live together in Christ” is her household. The opening salutation naming her, printed in some editions, is not part of this text. ### Citation (SBL) Augustine, Bon. vid. 1 (CSEL 41:305–306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-1). ## On the Good of Widowhood 2 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-2 - Source: CSEL 41:306 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine will teach nothing beyond Scripture, but will set out and discuss the apostle's words. ### Latin text Cum igitur in omni quaestione, quae ad uitam moresque pertinet, non sola doctrina uerum etiam exhortatio sit necessaria, ut doctrina quid agendum sit nouerimus, exhortatione autem excitemur, ne pigeat agere quod agendum esse iam nouimus: quid ego amplius te doceam quam id quod apud apostolum legimus? sancta enim scriptura nostrae doctrinae regulam figit. ne audeamus sapere plus quam oportet sapere, sed sapiamus, ut ipse ait, ad temperantiam. sicut unicuique deus partitus est mensuram fidei. non sit ergo mihi aliud te docere nisi uerba tibi doctoris exponere et de his quod dominus dederit disputare. ### English translation (Claude) In every question that concerns life and conduct, not only teaching but also exhortation is needed: teaching, so that we may know what is to be done; exhortation, so that we may be stirred up not to be reluctant to do what we already know is to be done. What more, then, am I to teach you than what we read in the apostle? For Holy Scripture fixes the rule of our teaching, so that we do not dare to be wise beyond what we ought to be wise, but are wise, as he himself says, unto sobriety, as God has apportioned to each the measure of faith. Let my teaching you, then, be nothing else than to set out for you the words of the Teacher and to discuss them as the Lord grants. ### Scripture references - Rom 12:3: quotation, high confidence ### Translation notes - Rom 12:3. ### Citation (SBL) Augustine, Bon. vid. 2 (CSEL 41:306; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-2). ## On the Good of Widowhood 3 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-3 - Source: CSEL 41:306–307 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In 1 Cor 7:8 “unmarried” includes widows as well as virgins, so Paul's praise of remaining unmarried applies to widows. ### Latin text Ait itaque apostolus, doctor gentium, uas electionis: dico autem innuptis et uiduis bonum esse illis. si sic permanserint sicut et ego. haec uerba ita intellegenda sunt, ut non existimemus uiduas non oportere innuptas dici, quia nuptias uidentur expertae; innuptarum enim nomine illas significat, quae non sunt nuptiis alligatae, siue fuerint siue non fuerint. quod alio loco aperit, ubi ait: diuisa est mulier innupta et uirgo. quando utique et uirginem adiungit, quid mulierem innuptam nisi uiduam uult intellegi? unde etiam deinceps uno innuptae nomine professionem utramque conplectitur dicens: quae innupta est, sollicita est ea quae sunt domini, quomodo placeat domino: quae autem nupta est, sollicita est quae sunt mundi, quomodo placeat uiro. innuptam certe non eam tantum intellegi uoluit, quae numquam nupsit, sed etiam eam, quae nuptiarum uinculo per uiduitatem liberata nupta esse destitit: nam ideo et nuptam non dicit nisi eam quae uirum habet. non etiam eam, quae habuit et non habet. quapropter uidua omnis innupta est; sed quia non omnis innupta uidua est — sunt enim et uirgines — ideo hic utrumque posuit, ubi ait: dico autem innuptis et uiduis; tamquam diceret: quod dico innuptis, non eis solis dico, quae uirgines sunt, sed eis etiam, quae uiduae sunt, bonum esse illis, si sic permanserint, sicut et ego. ### English translation (Claude) The apostle, then, the teacher of the Gentiles, the chosen vessel, says: “But I say to the unmarried and to widows, it is good for them if they remain so, even as I.” These words are to be understood in such a way that we do not think widows ought not to be called unmarried because they seem to have experienced marriage. For by the name “unmarried” he means those who are not bound by marriage, whether they have been or not. He makes this clear in another place, where he says, “The unmarried woman and the virgin are divided.” Since he adds “the virgin” as well, what does he want to be understood by “the unmarried woman” but the widow? Hence also, afterwards, he embraces both professions under the one name “unmarried,” saying, “She who is unmarried is anxious about the things of the Lord, how she may please the Lord; but she who is married is anxious about the things of the world, how she may please her husband.” By “unmarried” he certainly meant to be understood not only her who has never married but also her who, freed from the bond of marriage by widowhood, has ceased to be married; for he calls married only her who has a husband, not also her who had one and has one no longer. Therefore every widow is unmarried; but because not every unmarried woman is a widow—for there are virgins also—he has put both here, where he says, “But I say to the unmarried and to widows,” as if to say: what I say to the unmarried I say not only to those who are virgins but also to those who are widows: it is good for them if they remain so, even as I. ### Scripture references - 1 Tim 2:7: allusion, high confidence - Acts 9:15: allusion, high confidence - 1 Cor 7:8: quotation, high confidence - 1 Cor 7:34: quotation, high confidence ### Translation notes - 1 Cor 7:8; 1 Cor 7:34 in the Latin form “The unmarried woman and the virgin are divided”; teacher of the Gentiles, 1 Tim 2:7; chosen vessel, Acts 9:15. ### Citation (SBL) Augustine, Bon. vid. 3 (CSEL 41:306–307; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-3). ## On the Good of Widowhood 4 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-4 - Source: CSEL 41:307–308 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Faithful married women are members of Christ; a widow's continence does not make her more than a member, but gives her a better place among the members. ### Latin text Ecce est bonum tuum ei bono conparatum, quod dicit apostolus suum, si fides adest, immo quia fides adest. breuis est ista doctrina nec ideo contemnenda, quia breuis: sed ideo facilius et carius tenenda, quia in breuitate non uilis. non enim qualecumque bonum hic commendaret apostolus, quod fidei nuptarum sine ulla ambiguitate praeposuit. quantum autem bonum habeat nuptarum fides, id est christianarum et religiosarum coniugatarum, hinc intellegi potest. quod, cum de fugienda fornicatione praeciperet, ubi utique et coniugatos adloquebatur, nescitis, inquit, quia corpora uestra membra sunt Christi? tantum ergo bonum est fidelis coniugii, ut etiam ipsa membra sint Christi. hoc autem bono quoniam melius est bonum continentiae uidualis. non hac professione id agitur, ut aliquid plus sit catholica uidua quam membrum Christi, sed ut meliorem quam coniugata locum habeat inter membra Christi. dicit quippe idem apostolus: sicut enim in uno corpore multa membra habemus, omnia autem membra non eosdem actus habent, ita multi unum corpus sumus in Christo. singuli autem alter alterius membra, habentes dona diuersa secundum gratiam quae data est nobis. ### English translation (Claude) Here is your good, compared with that good which the apostle calls his own—if faith is present; or rather, because faith is present. This teaching is short, and it is not to be despised because it is short, but to be held the more easily and dearly because in its brevity it is not cheap. For the apostle was not commending just any good here, since he set it without any ambiguity above the faithfulness of married women. How great a good the faithfulness of married women has—that is, of Christian and devout wives—can be understood from this: when he was giving instruction about fleeing sexual immorality, where he was certainly addressing married people too, he said, “Do you not know that your bodies are members of Christ?” So great a good, then, is faithful marriage that the married themselves are members of Christ. But since the good of widowed continence is better than this good, this profession does not aim at making a catholic widow something more than a member of Christ, but at her having a better place among the members of Christ than a married woman. For the same apostle says: “For as in one body we have many members, and all the members do not have the same function, so we, being many, are one body in Christ, and individually members one of another, having different gifts according to the grace that has been given to us.” ### Scripture references - 1 Cor 7:8: allusion, high confidence - 1 Cor 6:18: allusion, high confidence - 1 Cor 6:15: quotation, high confidence - Rom 12:4: quotation, high confidence - Rom 12:5: quotation, high confidence - Rom 12:6: quotation, high confidence ### Translation notes - 1 Cor 6:18, 15; Rom 12:4–6. ### Citation (SBL) Augustine, Bon. vid. 4 (CSEL 41:307–308; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-4). ## On the Good of Widowhood 5 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-5 - Source: CSEL 41:308–309 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Marriage, with its offspring, faithfulness, and indissoluble sacrament, is good; a widow who remarries after her husband's death is blessed, but one who remains a widow is more blessed. ### Latin text Ideo etiam cum moneret coniugatos, ne debito carnalis commixtionis fraudarent inuicem et per hoc alter eorum negato sibi debito coniugali per intemperantiam suam temptatus a satana in fornicationem prolaberetur, hoc autem dico, inquit, secundum ueniam, non secundum imperium. uolo autem omnes homines esse sicut me ipsum: sed unusquisque proprium donum habet a deo, alius sic, alius quidem sic. Vides etiam coniugalem pudicitiam et tori christiani matrimonialem fidem donum esse et hoc a deo, ut illud, quod ultra liberorum procreandorum necessitatem modum concumbendi aliquatenus concupiscentia carnalis excedit, non nuptiarum sit hoc malum, sed ueniale sit propter nuptiarum bonum. non enim de coniugio, quod copulatur liberorum procreandorum causa et fide pudicitiae coniugalis et indissolubili, quamdiu ambo uiuunt, matrimonii sacramento, quae omnia bona sunt. sed de illo inmodico carnis usu, qui in infirmitate coniugum agnoscitur et interuentu boni nuptialis ignoscitur, ait apostolus: secundum ueniam dico, non secundum imperium. item cum dicit: mulier alligata est, quamdiu uir eius uiuit; quodsi mortuus fuerit uir eius, liberata est: cui uult nubat, tantum in domino. beatior autem erit, si sic permanserit secundum meum consilium, satis ostendit beatam esse in domino etiam post mortem uiri iterum nubentem fidelem, sed in eodem domino uiduam beatiorem: hoc est, ut scripturarum non tantum uerbis, uerum etiam exemplis loquar, beatam esse Ruth, sed Annam beatiorem. ### English translation (Claude) Therefore also, when he was admonishing married people not to defraud one another of the debt of carnal union, lest one of them, denied the conjugal debt, should be tempted by Satan through his own incontinence and slip into sexual immorality, he said, “But this I say by way of concession, not of command. For I would that all men were even as I myself; but each has his own gift from God, one in this way, another in that.” You see that conjugal chastity and the marital faithfulness of the Christian bed are also a gift, and a gift from God, so that whatever carnal concupiscence adds, in the manner of lying together, somewhat beyond the need of begetting children is not an evil belonging to marriage but is pardonable because of the good of marriage. For the apostle does not say “I say this by way of concession, not of command” of marriage—which is joined for the sake of begetting children, and by the faithfulness of conjugal chastity, and by the sacrament of matrimony, indissoluble as long as both live, all of which are good—but of that immoderate use of the flesh which is recognized in the weakness of spouses and pardoned through the intervening good of marriage. Again, when he says, “A woman is bound as long as her husband lives; but if her husband has died, she is freed: let her marry whom she will, only in the Lord. But she will be more blessed if she remains so, according to my counsel,” he shows clearly enough that a believing woman who marries again after her husband's death is blessed in the Lord, but that a widow is more blessed in the same Lord: that is, to speak not only with the words of the Scriptures but also with their examples, Ruth is blessed, but Anna more blessed. ### Scripture references - 1 Cor 7:5: allusion, high confidence - 1 Cor 7:6: quotation, high confidence - 1 Cor 7:7: quotation, high confidence - 1 Cor 7:39: quotation, high confidence - 1 Cor 7:40: quotation, high confidence - Ruth 4:13: allusion, medium confidence - Luke 2:36: allusion, high confidence - Luke 2:37: allusion, high confidence ### Extrabiblical texts - Augustine, Bon. conjug. (On the Good of Marriage): echo, medium confidence ### Translation notes - 1 Cor 7:5–7; 1 Cor 7:39–40; Ruth, who married again (Ruth 4:13); Anna, Luke 2:36–37. “Pardonable” renders veniale. The three goods of marriage (children, faithfulness, sacrament) are those of Augustine's On the Good of Marriage. ### Citation (SBL) Augustine, Bon. vid. 5 (CSEL 41:308–309; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-5). ## On the Good of Widowhood 6 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-6 - Source: CSEL 41:309–310 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Widowhood does not condemn second marriage, which the apostle allows, against the Montanists, the Novatianists, and Tertullian; it simply ranks higher. ### Latin text Quapropter hoc primum oportet ut noueris, bono, quod elegisti, non damnari secundas nuptias, sed inferius honorari. nam sicut bonum sanctae uirginitatis, quod elegit filia tua, non damnat unas nuptias tuas, sic nec uiduitas tua cuiusquam secundas. hinc enim maxime Cataphrygarum ac Nouatianorum haereses tumuerunt, quas buccis sonantibus, non sapientibus etiam Tertullianus inflauit, dum secundas nuptias tamquam inlicitas maledico dente concidit, quas omnino licitas apostolus sobria mente concedit. ab hac sanitate doctrinae nullius indocti, nullius docti disputatione mouearis; nec ita extollas bonum tuum, ut quod malum non est, tamquam malum crimineris alienum, sed tanto magis gaude tuo bono, quanto magis uides non tantum illo deuitari mala, sed quaedam bona etiam superari. mala sunt enim adulterium uel fornicatio. Ab his autem inlicitis ualde longe est, quae uoti libertate se obstrinxit et sibi etiam licita ne licerent non imperio legis, sed consilio caritatis effecit. et bonum est pudicitia coniugalis, sed melius bonum est continentia uidualis. hoc ergo melius illius boni submissione honoratur, non illud bonum melioris huius laude damnatur. ### English translation (Claude) First of all, therefore, you must know that the good you have chosen does not condemn second marriages but honours them less. For just as the good of holy virginity, which your daughter chose, does not condemn your one marriage, so neither does your widowhood condemn anyone's second marriage. It was from this chiefly that the heresies of the Cataphrygians and the Novatianists swelled—heresies which Tertullian too puffed up with cheeks that were sounding rather than wise, when with a slanderous tooth he cut down second marriages as unlawful, which the apostle with a sober mind grants as wholly lawful. Let no one's argument, unlearned or learned, move you from this soundness of doctrine; and do not so exalt your own good that you accuse another's as evil when it is not evil. Rather, rejoice in your good all the more, the more you see that by it not only are evils avoided but certain goods are also surpassed. For adultery and sexual immorality are evils. And far from these unlawful things is she who has bound herself by the freedom of a vow and has brought it about that even lawful things are not lawful for her, not by the command of the law but by the counsel of love. Conjugal chastity is a good, but widowed continence is a better good. This better good, then, is honoured by the subordination of that good; that good is not condemned by the praise of this better one. ### Scripture references - 1 Cor 7:39: allusion, high confidence ### Extrabiblical texts - Tertullian, Mon. (On Monogamy): allusion, medium confidence - Tertullian, Exh. cast. (Exhortation to Chastity): allusion, medium confidence ### Translation notes - The Cataphrygians are the Montanists. Tertullian argued against second marriage in On Monogamy and the Exhortation to Chastity. “Sounding rather than wise” renders the wordplay buccis sonantibus, non sapientibus. The daughter is the virgin Demetrias. ### Citation (SBL) Augustine, Bon. vid. 6 (CSEL 41:309–310; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-6). ## On the Good of Widowhood 7 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-7 - Source: CSEL 41:310–312 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: When Paul calls celibacy “honourable” he does not make marriage shameful, but means that it is more honourable, as Peter's honour for wives confirms. ### Latin text Quod autem apostolus, cum caelibum et innuptarum commendaret fructum, quia cogitant quae sunt domini. quomodo placeant deo, subiecit et ait: hoc autem ad utilitatem uestram dico, non ut laqueum uobis iniciam. id est non ut uos cogam, sed ad id quod honestum est. non quia innuptarum bonum honestum dixit, ideo putare debemus turpe esse uinculum coniugale; alioquin etiam primas nuptias condemnabimus, quas nec Cataphryges nec Nouatiani nec disertissimus eorum astipulator Tertullianus turpes ausus est dicere. sed quemadmodum, cum ait: dico autem innuptis et uiduis bonum esse illis, si sic permanserint, utique bonum posuit pro meliore, quoniam omne, quod bono conparatum melius dicitur, etiam hoc procul dubio bonum est - nam quid est aliud quod ita dicitur melius, nisi quod magis bonum est? — nec ideo consequenter eum sensisse arbitramur malum esse, si nupserint, quoniam dixit: bonum esse illis, si sic permanserint, ita etiam cum ait: sed ad id quod honestum est, non matrimonium turpe esse monstrauit, sed quod honesto erat honestius generalis honesti nomine commendauit, quia honestius quid est, nisi quod magis honestum est? magis autem honestum utique honestum est. aperte quippe declarauit hoc esse bono illo melius, ubi ait: qui dat nuptum, bene facit; et qui non dat nuptum, melius facit, et hoc illo beato beatius, ubi ait: beatior autem erit, si sic permanserit. sicut ergo bono melius et beato beatius, sic honesto honestius est, quod honestum uoluit appellare. absit enim, ut turpe sit, unde loquens apostolus Petrus ait: uiri, uxoribus uestris tamquam uasi infirmiori et subiecto tribuite honorem quasi coheredibus gratiae, et illas adloquens subditas esse uiris suis exemplo Sarrae adhortatur; nam sic quaedam, inquit, sanctae mulieres, quae in deum sperabant, ornabant se, obsequentes uiris suis, quomodo Sarra obaudiebat Abrahae, dominum illum uocans, cuius factae estis filiae benefacientes et non timentes ullam perturbationem. ### English translation (Claude) As for the apostle's words: when he was commending the fruit of the celibate and unmarried, because they think about the things of the Lord, how they may please God, he added, “This I say for your benefit, not to cast a snare upon you,” that is, not to compel you, “but for what is honourable.” We must not think, because he called the good of the unmarried honourable, that the marriage bond is therefore shameful. Otherwise we would condemn even first marriages, which neither the Cataphrygians nor the Novatianists nor their most eloquent supporter Tertullian dared to call shameful. But just as, when he says, “But I say to the unmarried and to widows, it is good for them if they remain so,” he certainly put “good” for “better”—for everything that is called better in comparison with a good is itself without doubt also good (for what else is that which is called better in this way but what is more good?)—and we do not therefore think it follows that he held that it is evil if they marry, because he said, “It is good for them if they remain so”; so also, when he says, “but for what is honourable,” he did not show that marriage is shameful, but commended under the general name of “honourable” what was more honourable than the honourable. For what is more honourable but what is honourable in a greater degree? And what is more honourable is certainly honourable. For he clearly declared that this is better than that good, where he says, “He who gives in marriage does well, and he who does not give in marriage does better”; and that this is more blessed than that blessed, where he says, “But she will be more blessed if she remains so.” As, then, it is better than good and more blessed than blessed, so what he chose to call honourable is more honourable than honourable. Far be it that marriage should be shameful, when the apostle Peter, speaking of it, says: “Husbands, pay honour to your wives as to the weaker and subject vessel, as co-heirs of grace”; and addressing the wives, he urges them to be subject to their husbands after the example of Sarah: “For thus,” he says, “certain holy women who hoped in God adorned themselves, obeying their husbands, as Sarah obeyed Abraham, calling him lord; whose daughters you have become, doing good and not fearing any disturbance.” ### Scripture references - 1 Cor 7:32: allusion, high confidence - 1 Cor 7:35: quotation, high confidence - 1 Cor 7:8: quotation, high confidence - 1 Cor 7:38: quotation, high confidence - 1 Cor 7:40: quotation, high confidence - 1 Pet 3:7: quotation, high confidence - 1 Pet 3:1: allusion, high confidence - 1 Pet 3:5: quotation, high confidence - 1 Pet 3:6: quotation, high confidence ### Translation notes - 1 Cor 7:32, 35; 1 Cor 7:8; 1 Cor 7:38, 40; 1 Pet 3:7; 1 Pet 3:1, 5–6 (Augustine's Latin reads “subject vessel” in 3:7). A block of the editor's apparatus and line references that had leaked into the digital text here is removed. ### Citation (SBL) Augustine, Bon. vid. 7 (CSEL 41:310–312; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-7). ## On the Good of Widowhood 8 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-8 - Source: CSEL 41:312–313 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Paul's “holy in body and spirit” for the unmarried does not deny holiness of body to faithful married women, whose bodies are members of Christ and temples of the Spirit. ### Latin text Vnde et illud, quod de innupta Paulus apostolus dixit: ut sit sancta et corpore et spiritu, non sic accipiendum est, quasi nupta fidelis et casta et secundum scripturas subdita uiro non sit sancta corpore, sed tantummodo spiritu. fieri enim non potest, ut sanctificato spiritu non sit sanctum etiam corpus, quo sanctificatus utitur spiritus. sed ne cuiquam nos potius argumentari quam hoc diuino eloquio probare uideamur, quoniam Petrus Sarram commemoraturus, sanctae, inquit, mulieres tantummodo, non ait et corpore, illud eiusdem Pauli consideremus, ubi prohibens fornicationes ait: nescitis quia corpora uestra membra sunt Christi? tollens ergo membra Christi faciam membra meretricis? absit. audeat ergo aliquis dicere membra Christi sancta non esse; aut uero audeat a membris Christi fidelium coniugatarum corpora separare. unde etiam paulo post ait: corpus uestrum templum in uobis est spiritus sancti, quem habetis a deo, et non estis uestri? empti enim estis pretio magno. corpus fidelium et membra Christi esse dixit et templum spiritus sancti. ubi profecto utriusque sexus fideles intelleguntur. ibi ergo sunt nuptae ibi et innuptae; sed distinctae meritis et tamquam membris membra praelata, quorum tamen neutra sint a corpore separata. quod igitur de innupta loquens ait: ut sit sancta et corpore et spiritu, ampliorem innuptarum et in corpore et in spiritu sanctificationem intellegi uoluit, non corpus nuptarum omni sanctificatione priuauit. ### English translation (Claude) Hence also what the apostle Paul said of the unmarried woman, “that she may be holy both in body and in spirit,” is not to be taken as if a believing married woman, chaste and subject to her husband according to the Scriptures, were not holy in body but only in spirit. For it cannot be that when the spirit is sanctified, the body which the sanctified spirit uses is not holy too. But lest anyone think that we argue rather than prove this from the divine word—since Peter, when about to mention Sarah, said only “holy women” and did not say “in body” as well—let us consider that saying of the same Paul where, forbidding sexual immorality, he says: “Do you not know that your bodies are members of Christ? Shall I then take the members of Christ and make them members of a harlot? Far from it.” Let anyone dare, then, to say that the members of Christ are not holy; or let him dare to separate the bodies of believing married women from the members of Christ. Hence also a little later he says: “Your body is a temple of the Holy Spirit in you, whom you have from God, and you are not your own? For you were bought with a great price.” He said that the body of believers is both members of Christ and the temple of the Holy Spirit; and there believers of both sexes are certainly meant. There, then, are the married, and there also the unmarried; but they are distinguished in merit, as members preferred to members, yet neither of them separated from the body. When, therefore, speaking of the unmarried woman, he says, “that she may be holy both in body and in spirit,” he wanted a fuller sanctification of the unmarried in both body and spirit to be understood; he did not deprive the body of married women of all sanctification. ### Scripture references - 1 Cor 7:34: quotation, high confidence - 1 Pet 3:5: allusion, high confidence - 1 Cor 6:15: quotation, high confidence - 1 Cor 6:19: quotation, high confidence - 1 Cor 6:20: quotation, high confidence ### Translation notes - 1 Cor 7:34; 1 Pet 3:5; 1 Cor 6:15, 19–20. ### Citation (SBL) Augustine, Bon. vid. 8 (CSEL 41:312–313; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-8). ## On the Good of Widowhood 9 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-9 - Source: CSEL 41:313–314 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A good is praised more when there are lesser goods beside it, as God's works are very good all together; so the widow should not be proud of her better gift. ### Latin text Disce itaque bonum tuum. immo memento quod didicisti. bonum tuum plus laudari, quia est aliud bonum, quo sit hoc melius, quam si aliter hoc bonum esse non posset, nisi illud malum esset aut omnino non esset. habent oculi in corpore magnum honorem; sed minorem haberent, si soli essent et alia minoris honoris membra non essent. in caelo ipso sua luce sol lunam superat, non uituperat, et stella ab stella differt in gloria, non dissidet in superbia. ideo fecit deus omnia, et ecce bona ualde: non tantum bona, sed etiam ualde, non ob aliud, nisi quia omnia. nam et per singula opera dicebatur: uidit deus quia bonum est. ubi autem omnia nominata sunt, additum est ualde et dictum est: uidit deus omnia quae fecit, et ecce bona ualde. meliora enim quaedam singula quam alia singula; sed meliora simul omnia quam quaelibet singula. Christi itaque doctrina sana in eius corpore sanam te faciat per eius gratiam, ut id. quod aliis melius habes in corpore et spiritu, idem ipse spiritus, qui corpori dominatur, nec extollat insolenter nec discernat inscienter. ### English translation (Claude) Learn, then, your good—or rather, remember what you have learned: your good is praised more because there is another good than which it is better, than if this good could not be good unless that were evil or did not exist at all. The eyes have great honour in the body; but they would have less if they were alone and there were no other members of lesser honour. In heaven itself the sun surpasses the moon with its light but does not disparage it, and star differs from star in glory but is not at odds with it in pride. That is why God made all things, and behold, they were very good: not only good, but also very, for no other reason than that they were all. For at each single work it was said, “God saw that it was good”; but when all were named, “very” was added, and it was said, “God saw all that he had made, and behold, it was very good.” For some single things are better than other single things; but all together are better than any single one. So may the sound teaching of Christ make you sound in his body through his grace, so that what you have that is better than others in body and spirit, that same spirit which rules the body may neither exalt insolently nor set apart ignorantly. ### Scripture references - 1 Cor 12:23: allusion, medium confidence - 1 Cor 15:41: quotation, high confidence - Gen 1:31: quotation, high confidence - Gen 1:10: quotation, high confidence ### Translation notes - 1 Cor 12:22–23; 1 Cor 15:41; Gen 1:10, 31. ### Citation (SBL) Augustine, Bon. vid. 9 (CSEL 41:313–314; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-9). ## On the Good of Widowhood 10 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-10 - Source: CSEL 41:314–315 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Under the old dispensation holy women married, and men took several wives, out of duty to propagate the people from whom Christ would come; so Ruth's second marriage need not rank below Anna's widowhood. ### Latin text Nec quia dixi Ruth beatam, Annam beatiorem, cum illa bis nupserit, haec uniuira cito uiduata diu uixerit, continuo etiam te meliorem putes esse quam Ruth. Alia quippe propheticis temporibus sanctarum feminarum dispensatio fuit, quas nubere oboedientia, non concupiscentia conpellebat, ut propagaretur populus dei, in quo praemitterentur prophetae Christi, cum et ipse populus per ea. quae in figura contingebant in illis, siue in his qui scirent siue in his qui illa nescirent, nihil aliud esset quam propheta Christi, ex quo nasceretur etiam caro Christi. ut ergo ille populus propagaretur, maledictus habebatur per legis sententiam, qui non suscitaret semen in Israhel. unde et sanctae mulieres accendebantur non cupiditate concumbendi, sed pietate pariendi, ut rectissime credantur coitum non fuisse quaesiturae, si proles posset aliter prouenire, et uiris usus plurium uiuarum concedebatur uxorum. cuius rei non concupiscentiam carnis, sed prouidentiam generationis fuisse causam illud ostendit, quod sicut sanctis uiris habere plures uxores uiuas, non ita etiam sanctis feminis licebat misceri maritis pluribus uiuis, quoniam tanto essent turpiores, quanto magis adpeterent, unde non essent fecundiores. proinde sancta Ruth, cum semen, quale illo tempore necessarium fuit, in Israhel non haberet, mortuo uiro quaesiuit alterum, de quo haberet. hac itaque bis coniugata ideo Anna uniuira uidua beatior fuit, quia et prophetissa Christi esse meruit. quam credendum est, etiamsi filios nullos habuit — quod quidem scriptura reticendo reliquit incertum — eo spiritu praeuidisse Christum ex uirgine proxime esse uenturum, quo potuit agnoscere et paruulum: unde merito etiam sine filiis, si tamen eos non habuit, secundas nuptias recusauit, quia nouerat iam tempus esse, quo Christo non officio pariendi, sed studio continendi nec coniugalibus fetandis uisceribus, sed castificandis uidualibus moribus melius seruiretur. si uero etiam sciebat Ruth per suam carnem propagari semen, unde Christus carnem fuerat habiturus, et huic scientiae nubendo exhibuit ministerium, non audeo iam dicere beatiorem fuisse Annae uiduitatem quam illius fecunditatem. ### English translation (Claude) Nor, because I have said that Ruth was blessed and Anna more blessed—since the former married twice, and the latter, the wife of one husband, widowed early, lived long—should you at once think that you too are better than Ruth. For in prophetic times there was a different dispensation for holy women: obedience, not concupiscence, drove them to marry, so that the people of God might be propagated, in which the prophets of Christ were sent ahead; for that people itself, through the things that happened among them in figure, whether in those who understood them or in those who did not, was nothing else than a prophet of Christ, from whom the flesh of Christ too was to be born. So that this people might be propagated, then, anyone who did not raise up seed in Israel was held accursed by the sentence of the law. Hence holy women were kindled not by the desire to lie with a man but by devotion to bearing children, so that it is most rightly believed that they would not have sought intercourse if offspring could have come in some other way; and men were allowed the use of several living wives. That the cause of this was not the concupiscence of the flesh but provision for generation is shown by this: while holy men were allowed to have several living wives, holy women were not likewise allowed to be joined to several living husbands, since they would be the more shameful the more they sought what would not make them more fruitful. Accordingly holy Ruth, since she did not have seed in Israel, such as was necessary at that time, sought another husband when her husband died, from whom she might have it. Compared with her, then, twice married, Anna, a widow of one husband, was more blessed, because she was also found worthy to be a prophetess of Christ. We must believe of her, even if she had no children—which Scripture, by keeping silent, has left uncertain—that she foresaw, by that Spirit by which she could recognize him even as an infant, that Christ would very soon come from a virgin. Hence rightly, even without children (if indeed she had none), she refused a second marriage, because she knew that the time had now come when Christ was better served not by the duty of bearing children but by the zeal for continence, not by making a wife's womb fruitful but by making a widow's conduct chaste. But if Ruth too knew that through her flesh the seed was being propagated from which Christ was to have his flesh, and by marrying rendered service to this knowledge, I no longer dare say that Anna's widowhood was more blessed than her fruitfulness. ### Scripture references - Luke 2:36: allusion, high confidence - Luke 2:38: allusion, high confidence - Deut 25:5: allusion, medium confidence - Deut 25:9: allusion, medium confidence - Ruth 4:10: allusion, medium confidence - Ruth 4:13: allusion, medium confidence ### Translation notes - Anna, Luke 2:36–38; Ruth's second marriage, Ruth 3–4. “Held accursed … who did not raise up seed in Israel” refers to the levirate law (Deut 25:5–10), which in fact prescribes public disgrace, not a curse. The passage on polygamy in the patriarchal age is translated as written. ### Citation (SBL) Augustine, Bon. vid. 10 (CSEL 41:314–315; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-10). ## On the Good of Widowhood 11 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-11 - Source: CSEL 41:315–317 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: In the last times, when children are begotten spiritually from all nations, a second marriage for a widow with children would show only incontinence; marriage remains good, but a vowed continence must not be broken. ### Latin text Tu autem, quae et filios habes et eo saeculi fine uiuis, quo iam tempus est non mittendi lapides, sed colligendi, non amplectendi, sed continendi ab amplexu — cum clamet apostolus: hoc autem dico, fratres: tempus breue est; reliquum est, ut et qui habent uxores, tamquam non habentes sint — profecto, si secundas nuptias adpetisses, nullum prophetiae uel legis obsequium, nullum prolis saltem carnale desiderium, sed solius incontinentiae fuisset indicium. fecisses enim, quod ait apostolus, cum dixisset: bonum esse illis, si sic permanserint sicut et ego; continuo quippe addidit: quodsi se non continent, nubant; malo enim nubere eas quam uri. hoc enim dixit, ut effrenatae libidinis malum non praecipitaretur in turpitudinem flagitiorum, cum exciperetur honestate nuptiarum. gratias autem domino, quoniam peperisti quod esse noluisti et uirginitas prolis tuae conpensauit dispendium uirginitatis tuae; nam diligenter interrogata doctrina christiana et primas nuptias iam isto tempore, nisi incontinentia sit inpedimento, contemnendas esse respondet. qui enim dixit: si se non continent, nubant, potuit dicere: si filios non habent, nubant, si post resurrectionem praedicationemque Christi, quando iam ex omnibus gentibus filiorum spiritaliter gignendorum tanta suppetit copia, tale officium esset ex carne filios propagare, quale primis temporibus fuit. et quod alibi dicit: uolo igitur iuniores nubere, filios procreare. matres familias esse, nuptiarum bonum apostolica sobrietate et auctoritate commendat, non procreandi officium etiam eis, quae continentiae bonum capiunt, tamquam ad obsequellam legis inponit. denique cur hoc dixerit, pandit, cum adiungit et dicit: nullam occasionem dare aduersario maledicti gratia; iam enim quaedam conuersae sunt retro post satanan, ut his uerbis eius intellegamus eas, quas nubere uoluit, melius potuisse continere quam nubere, sed melius nubere quam retro ire post satanan, id est ab excellenti illo uirginalis uel uidualis castitatis proposito in posteriora respiciendo cadere et interire. proinde quae se non continent, nubant, antequam continentiam profiteantur, antequam deo uoueant: quod nisi reddant, iure damnantur. alio quippe loco de talibus dicit: cum enim in deliciis egerint in Christo, nubere uolunt, habentes damnationem, quoniam primam fidem inritam fecerunt, id est uoluntatem ad nuptias a proposito continentiae deflexerunt. irritam quippe fecerunt fidem, qua prius uouerant quod perseuerantia inplere noluerunt. nuptiarum igitur bonum semper est quidem bonum; sed in populo dei fuit aliquando legis obsequium, nunc est infirmitatis remedium, in quibusdam uero humanitatis solacium. filiorum quippe procreationi operam dare non canino more per usum promiscuum feminarum, sed honesto ordine coniugali non est in homine inprobandus affectus; etiam ipsum tamen laudabilius transcendit et uincit caelestia cogitans animus Christianus. ### English translation (Claude) But you, who both have children and live at that end of the age when it is now the time not for casting stones but for gathering them, not for embracing but for refraining from embrace—since the apostle cries, “But this I say, brothers: the time is short; it remains that those who have wives be as though they had none”—certainly, if you had sought a second marriage, it would have shown no obedience to prophecy or law, not even a carnal desire for offspring, but incontinence alone. For you would have done what the apostle speaks of after saying, “It is good for them if they remain so, even as I”; for he at once added, “But if they do not contain themselves, let them marry; for I would rather they marry than burn.” He said this so that the evil of unbridled lust might not be hurled headlong into the shame of vicious acts, but be caught by the honourableness of marriage. But thanks be to the Lord, because you have borne what you did not wish to be, and the virginity of your offspring has made up for the loss of your own virginity. For Christian teaching, carefully questioned, answers that at this time even first marriages are to be spurned, unless incontinence stands in the way. For he who said, “If they do not contain themselves, let them marry,” could have said, “If they do not have children, let them marry,” if, after the resurrection and preaching of Christ, when there is now so great an abundance from all nations of children to be begotten spiritually, begetting children from the flesh were the same kind of duty as it was in the first times. And what he says elsewhere, “I wish, therefore, the younger women to marry, to bear children, to be mothers of families,” commends the good of marriage with apostolic sobriety and authority; it does not impose the duty of begetting, as though in obedience to the law, even on those who take up the good of continence. Finally, he discloses why he said this when he adds, “to give the adversary no occasion for reproach; for some have already turned back after Satan”; so that from these words of his we understand that those whom he wanted to marry could have done better to contain themselves than to marry, but did better to marry than to go back after Satan, that is, to fall from that excellent resolve of virginal or widowed chastity by looking back to what is behind, and to perish. Accordingly, let those who do not contain themselves marry before they profess continence, before they make a vow to God; for if they do not fulfil it, they are justly condemned. For in another place he says of such women: “For when they have grown wanton in Christ, they wish to marry, having condemnation, because they have made void their first faith,” that is, they have turned their will to marriage away from the resolve of continence. For they made void the faith by which they had earlier vowed what they were unwilling to fulfil by perseverance. The good of marriage, then, is always indeed a good; but among the people of God it was once obedience to the law, now it is a remedy for weakness, and in some a comfort of human nature. For to devote oneself to begetting children, not in the manner of dogs by promiscuous use of women but in the honourable order of marriage, is not a desire to be condemned in a human being; yet the Christian mind that thinks on heavenly things surpasses and overcomes even this more praiseworthily. ### Scripture references - Eccl 3:5: allusion, high confidence - 1 Cor 7:29: quotation, high confidence - 1 Cor 7:8: quotation, high confidence - 1 Cor 7:9: quotation, high confidence - 1 Tim 5:14: quotation, high confidence - 1 Tim 5:15: quotation, high confidence - 1 Tim 5:11: quotation, high confidence - 1 Tim 5:12: quotation, high confidence - Luke 9:62: allusion, low confidence ### Translation notes - Eccl 3:5; 1 Cor 7:29; 1 Cor 7:8–9; 1 Tim 5:14–15; 1 Tim 5:11–12 (“their first faith”, i.e. their earlier pledge); looking back, Luke 9:62. “You have borne what you did not wish to be”: her daughter Demetrias, a consecrated virgin. Augustine's statement that first marriages too are now “to be spurned” unless incontinence stands in the way is translated as written. ### Citation (SBL) Augustine, Bon. vid. 11 (CSEL 41:315–317; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-11). ## On the Good of Widowhood 12 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-12 - Source: CSEL 41:317–318 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: For one who has vowed continence even the wish to marry is condemned: not because marriage is evil, but because the vow is broken. ### Latin text Sed quoniam, sicut ait dominus, non omnes capiunt uerbum hoc, quae potest ergo capere, capiat et quae se non continet, nubat; quae non coepit, deliberet; quae adgressa est, perseueret: nulla aduersario detur occasio, nulla Christo subtrahatur oblatio. in coniugali quippe uinculo si pudicitia conseruatur, damnatio non timetur; sed in uiduali et uirginali continentia excellentia muneris amplioris expetitur: qua expetita et electa et uoti debito oblata iam non solum capessere nuptias, sed etiamsi non nubatur, nubere uelle damnabile est. nam ut hoc demonstraret apostolus. non ait: cum in deliciis egerint in Christo, nubunt, sed, nubere uolunt habentes. inquit, damnationem, quoniam primam fidem inritam fecerunt etsi non nubendo, tantum uolendo: non quia ipsae nuptiae uel talium damnandae indicantur, sed damnatur propositi fraus, damnatur fracta uoti fides, damnatur non susceptio a bono inferiore, sed ruina ex bono superiore; postremo damnantur tales, non quia coniugalem fidem posterius inierunt, sed quia continentiae primam fidem inritam fecerunt. quod ut breuiter insinuaret apostolus. noluit eas dicere habere damnationem, quae post amplioris sanctitatis propositum nubunt — non quia non damnantur. sed ne in eis ipsae nuptiae damnari putarentur — sed, cum dixisset: nubere uolunt, continuo addidit: habentes damnationem, et dixit quare: quoniam priorem fidem inritam fecerunt, ut uoluntatem, quae a proposito cecidit, appareat esse damnatam, siue subsequantur nuptiae siue desint. ### English translation (Claude) But since, as the Lord says, “not all receive this word,” let her who can receive it receive it; let her who does not contain herself marry; let her who has not begun deliberate; let her who has undertaken it persevere: let no occasion be given to the adversary, let no offering be withdrawn from Christ. In the marriage bond, if chastity is kept, condemnation is not to be feared; but in widowed and virginal continence the excellence of a greater gift is sought. Once it has been sought and chosen and offered as the debt of a vow, it is now damnable not only to take up marriage but, even if one does not marry, to wish to marry. For to show this the apostle did not say, “When they have grown wanton in Christ, they marry,” but, “They wish to marry, having condemnation, because they have made void their first faith”—even if not by marrying, but only by wishing. Not that the marriages even of such women are declared worthy of condemnation; but the betrayal of the resolve is condemned, the broken faith of the vow is condemned; what is condemned is not the taking up of a lesser good but the fall from a higher good. In short, such women are condemned not because they afterwards entered into conjugal faith but because they made void the first faith of continence. To suggest this briefly, the apostle did not want to say that those who marry after a resolve of greater holiness have condemnation—not because they are not condemned, but lest marriage itself should be thought condemned in them—but, having said, “they wish to marry,” he at once added, “having condemnation,” and said why: “because they have made void their earlier faith,” so that it may appear that the will that fell from its resolve is condemned, whether marriage follows or not. ### Scripture references - Matt 19:11: quotation, high confidence - Matt 19:12: allusion, high confidence - 1 Tim 5:14: allusion, high confidence - 1 Tim 5:11: quotation, high confidence - 1 Tim 5:12: quotation, high confidence ### Translation notes - Matt 19:11–12; 1 Tim 5:14; 1 Tim 5:11–12. ### Citation (SBL) Augustine, Bon. vid. 12 (CSEL 41:317–318; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-12). ## On the Good of Widowhood 13 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-13 - Source: CSEL 41:318–320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine rejects the view that marriages of women who broke a vow of continence are adulteries, since separating such couples would make the husbands, who then remarry, real adulterers. ### Latin text Proinde qui dicunt talium nuptias non esse nuptias. sed potius adulteria, non mihi uidentur satis acute ac diligenter considerare quid dicant; fallit eos quippe similitudo ueritatis. quia enim coniugium Christi dicuntur eligere quae christiana sanctitate non nubunt, hinc argumentantur quidam dicentes: si uiro suo uiuo quae alteri nubit, adultera est, sicut ipse dominus in euangelio definiuit, uiuo ergo Christo, cui mors ultra non dominatur, quae coniugium eius elegerat. si homini nubit, adultera est. qui haec dicunt, acute quidem mouentur, sed parum adtendunt hanc argumentationem quanta rerum sequatur absurditas. cum enim laudabiliter etiam uiuente uiro ex eius consensu continentiam femina Christo uoueat, iam secundum istorum rationem nulla hoc facere debet, ne ipsum Christum, quod sentire nefas est, adulterum faciat, cui uiuente marito nubit. deinde cum primae nuptiae melioris sint meriti quam secundae, absit, ut sanctarum uiduarum iste sit sensus, ut Christus eis uideatur quasi secundus maritus; ipsum enim habebant et antea, quando uiris suis fideliter subditae seruiebant, non carnaliter, sed spiritaliter uirum: cui ecclesia ipsa, cuius membra sunt, coniux est, quae fidei, spei, caritatis integritate non in solis uirginibus sanctis, sed etiam in uiduis et coniugatis fidelibus tota uirgo est. uniuersae quippe ecclesiae, cuius illa omnia membra sunt, apostolus dicit: aptaui uos uni uiro uirginem castam exhibere Christo. nouit autem ille coniugem uirginem sine corruptione fetare, quem in ipsa etiam carne potuit mater sine corruptione procreare. fit autem per hanc minus consideratam opinionem, qua putant lapsarum a sancto proposito feminarum, si nupserint, non esse coniugia, non paruum malum, ut a maritis separentur uxores, quasi adulterae sint, non uxores; et cum uolunt eas separatas reddere continentiae, faciunt maritos earum adulteros ueros, cum suis uxoribus uiuis alteras duxerint. ### English translation (Claude) Accordingly, those who say that the marriages of such women are not marriages but rather adulteries do not seem to me to consider sharply and carefully enough what they are saying; for they are deceived by a likeness of truth. Because women who, out of Christian holiness, do not marry are said to choose marriage with Christ, some argue from this, saying: “If a woman who marries another while her husband is alive is an adulteress, as the Lord himself laid down in the Gospel, then, since Christ, over whom death no longer has dominion, is alive, a woman who had chosen marriage with him is an adulteress if she marries a man.” Those who say this are moved by a sharp point, but they pay too little attention to how great an absurdity follows from this argument. For since a woman may commendably vow continence to Christ even while her husband is alive, with his consent, then by their reasoning no woman ought to do this, lest she make Christ himself an adulterer—which it is wicked to think—by marrying him while her husband is alive. Next, since first marriages are of better merit than second, far be it that holy widows should think that Christ is, as it were, a second husband to them. For they had him as their husband before also, when they served their husbands in faithful subjection—not carnally but spiritually. His spouse is the church itself, whose members they are, and which, by the integrity of faith, hope, and love, is wholly virgin, not only in holy virgins but also in believing widows and married women. For it is to the whole church, of which all these are members, that the apostle says, “I have betrothed you to one husband, to present you as a chaste virgin to Christ.” And he knows how to make his virgin spouse fruitful without corruption, he whom his mother could bear, even in the flesh, without corruption. But through this ill-considered opinion, by which they think that women who have fallen from their holy resolve are not married if they marry, no small evil results: wives are separated from their husbands, as though they were adulteresses and not wives; and when these people want to restore the separated women to continence, they make their husbands real adulterers, since they have married others while their own wives are alive. ### Scripture references - Luke 16:18: allusion, high confidence - Mark 10:12: allusion, medium confidence - Rom 7:3: allusion, medium confidence - Rom 6:9: quotation, high confidence - 2 Cor 11:2: quotation, high confidence ### Translation notes - Mark 10:11–12, Luke 16:18; Rom 6:9; 2 Cor 11:2. The argument concerns women who had vowed continence and then married; Augustine's judgement that separating them and letting the husbands remarry would make the husbands adulterers is translated as written. ### Citation (SBL) Augustine, Bon. vid. 13 (CSEL 41:318–320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-13). ## On the Good of Widowhood 14 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-14 - Source: CSEL 41:320 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Such marriages are not adulteries, but breaking a vow of continence is worse than adultery; second marriages as such are no crime. ### Latin text Quapropter non possum quidem dicere a proposito meliore lapsas, si nupserint, feminas adulteria esse, non coniugia, sed plane non dubitauerim dicere lapsus et ruinas a castitate sanctiore, quae uouetur domino, adulteriis esse peiores. si enim, quod nullo modo dubitandum est, ad offensionem Christi pertinet, cum membrum eius fidem non seruat marito, quanto grauius offenditur, cum illi ipsi non seruatur fides in eo quod exigit oblatum, qui non exegerat offerendum! cum enim quisque non reddit, quod non imperio conpulsus, sed consilio commonitus uouit, tanto magis fraudati uoti auget iniquitatem, quanto minus habuit uouendi necessitatem. haec ideo disputo, ne arbitreris uel secundas nuptias crimen esse uel quascumque nuptias, cum sint nuptiae, malum esse. non itaque illas abs te damnatas uelis esse, sed spretas. bonum ergo continentiae uidualis luculentius decet, cum pro illo uouendo et profitendo possunt contemnere feminae quod et libet et licet; sed post uoti professionem perseueranter frenandum et uincendum est quod libet, quia iam non licet. ### English translation (Claude) Therefore I cannot say that women who have fallen from the better resolve are committing adulteries, not marriages, if they marry; but I would certainly not hesitate to say that lapses and falls from the holier chastity that is vowed to the Lord are worse than adulteries. For if, as is in no way to be doubted, it offends Christ when one of his members does not keep faith with her husband, how much more gravely is he offended when faith is not kept with himself in what he exacts once it has been offered, though he had not exacted that it be offered! For when anyone does not pay what he vowed, not compelled by command but advised by counsel, he increases the wickedness of the defrauded vow all the more, the less necessity he had to vow. I argue these points so that you may not think either that second marriages are a crime or that any marriages, being marriages, are evil. So do not wish them to be condemned by you, but spurned. The good of widowed continence, then, shines the more brightly when, in order to vow and profess it, women can despise what they both desire and are allowed; but after the profession of the vow, what they desire must be persistently reined in and overcome, because it is no longer allowed. ### Translation notes - “What they both desire and are allowed” renders the wordplay quod et libet et licet. ### Citation (SBL) Augustine, Bon. vid. 14 (CSEL 41:320; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-14). ## On the Good of Widowhood 15 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-15 - Source: CSEL 41:320–322 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine will not condemn third or later marriages after a spouse's death, since neither Paul nor Christ did, though their number is a matter of shame; every widow is more blessed if she remains so. ### Latin text De tertiis et de quartis et de ultra pluribus nuptiis solent homines mouere quaestionem. unde ut breuiter respondeam, nec ullas nuptias audeo damnare nec eis uerecundiam numerositatis auferre. sed ne cuiquam breuitas huius responsionis meae forte displiceat, uberius disputantem reprehensorem meum audire paratus sum. fortassis enim adferat aliquam rationem, quare secundae nuptiae non damnentur, tertiae damnentur. nam ego, sicut in exordio sermonis huius admonui, non audeo plus sapere quam oportet sapere. quis enim sum, qui putem definiendum, quod nec apostolum uideo definisse? ait enim: mulier alligata est, quamdiu uir eius uiuit; non dixit: primus aut secundus aut tertius aut quartus; sed, mulier, inquit, alligata est, quamdiu uir eius uiuit; si autem mortuus fuerit uir eius, liberata est. cui uult nubat, tantum in domino; beatior autem erit, si sic permanserit. quid huic sententiae, quantum ad hanc rem adtinet, addi uel detrahi possit, ignoro. deinde ipsum quoque apostolorum ac nostrum magistrum et dominum audio Sadducaeis respondentem, cum proposuissent mulierem non uniuiram uel biuiram, sed, si dici potest, septiuiram in resurrectionem cuius futura esset uxor. increpans enim eos ait: erratis, non scientes scripturas neque uirtutem dei. in resurrectione enim nec nubent nec uxores ducent; non enim incipient mori, sed erunt aequales angelis dei. eorum itaque resurrectionem commemorauit, qui resurgunt ad uitam, non qui resurgunt ad poenam. potuit ergo dicere: erratis, nescientes scripturas neque uirtutem dei; in illa enim resurrectione multinubae istae esse non poterunt, deinde addere: quia nec aliqua ibi nubit. sed nec ipse, ut uidemus, tot maritorum mulierem ulla suae sententiae significatione damnauit. quapropter nec contra humanae uerecundiae sensum audeo dicere, ut, quotiens uoluerit, uiris mortuis nubat femina, nec ex meo corde praeter scripturae sanctae auctoritatem quotaslibet nuptias audeo condemnare. quod autem dico uniuirae uiduae, hoc dico omni uiduae: beatior eris, si sic permanseris. ### English translation (Claude) People commonly raise the question of third and fourth and still more marriages. To answer briefly, I dare neither condemn any marriage nor take away from them the shame of their number. But lest the brevity of my answer displease anyone, I am ready to hear a critic of mine who argues more fully. For perhaps he may bring some reason why second marriages are not condemned but third are. For I, as I warned at the beginning of this discourse, do not dare to be wise beyond what one ought to be wise. For who am I to think that something must be defined which I do not see that even the apostle defined? For he says, “A woman is bound as long as her husband lives”; he did not say the first, or second, or third, or fourth, but, “A woman,” he says, “is bound as long as her husband lives; but if her husband has died, she is freed; let her marry whom she will, only in the Lord; but she will be more blessed if she remains so.” What could be added to or taken from this sentence, as far as this matter is concerned, I do not know. Then I hear the very master and Lord of the apostles and of us answering the Sadducees, when they had put to him the case of a woman who was the wife not of one husband or of two but, if one may say it, of seven, asking whose wife she would be in the resurrection. Rebuking them, he says: “You err, not knowing the Scriptures nor the power of God. For in the resurrection they will neither marry nor take wives; for they will not begin to die, but will be equal to the angels of God.” He spoke, then, of the resurrection of those who rise to life, not of those who rise to punishment. He could therefore have said, “You err, not knowing the Scriptures nor the power of God; for in that resurrection these women of many marriages will not be able to be present,” and then added, “because no one there marries either.” But not even he, as we see, condemned the woman of so many husbands by any hint in his answer. Therefore I dare neither say, against the sense of human modesty, that a woman may marry as often as she wishes when her husbands die, nor dare I, from my own heart and apart from the authority of Holy Scripture, condemn any number of marriages. But what I say to a widow of one husband I say to every widow: you will be more blessed if you remain so. ### Scripture references - Rom 12:3: allusion, high confidence - 1 Cor 7:39: quotation, high confidence - 1 Cor 7:40: quotation, high confidence - Matt 22:25: allusion, high confidence - Matt 22:29: quotation, high confidence - Matt 22:30: quotation, high confidence - Luke 20:35: quotation, high confidence - Luke 20:36: quotation, high confidence - John 5:29: allusion, medium confidence ### Translation notes - Rom 12:3 (see section 2); Rom 7:2 and 1 Cor 7:39–40; the Sadducees' question, Matt 22:23–30 with Luke 20:35–36 (“they will not begin to die” is Augustine's Latin form of Luke 20:36); John 5:29. ### Citation (SBL) Augustine, Bon. vid. 15 (CSEL 41:320–322; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-15). ## On the Good of Widowhood 16 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-16 - Source: CSEL 41:322–323 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: A widow's merit is measured by the strength of her continence, not by the number of her husbands; Anna is praised for her long widowhood after a short marriage. ### Latin text Nam et illud non insipienter proponi solet, ut dicat qui potest, quaenam uidua meritis praeferenda sit: utrum uniuira, quae cum uixisset diutius cum marito, filiis procreatis saluisque uiduata continentiam professa est, an ea, quae adulescentula intra duos annos amissis duobus uiris nullis ad consolationem extantibus liberis continentiam deo uouit et in ea perseuerantissima sanctitate consenuit. hic se exerceant, si possunt, disputando et nobis aliquid demonstrando, qui de numero uirorum, non de ipsius continentiae uiribus pensant merita uiduarum. si enim dixerint illi biuirae illam uniuiram esse praeferendam, nisi adtulerint spiritalem aliquam rationem uel auctoritatem, profecto inuenientur uirtuti animi non maiorem uirtutem animi, sed carnis felicitatem anteponere. ad felicitatem quippe carnis pertinuit et diu cum uiro uiuere et filios procreare. sed si non eam ob hoc praeponunt, quia filios habuit, id ipsum certe, quod diu cum uiro uixit, quid aliud quam carnis felicitas fuit? meritum porro Annae illius eo maxime commendatur, quia cum tam cito extulisset uirum, per prolixam aetatem suam diu cum carne conflixit et uicit. sic enim scriptum est: et erat Anna prophetissa, filia Phanuel, de tribu Aser: haec processerat in diebus multis et uixerat cum uiro suo annis septem a uirginitate sua; et haec uidua usque ad annos octoginta quattuor, quae non discedebat de templo ieiuniis et obsecrationibus seruiens nocte ac die. uides, quemadmodum sancta uidua non solum eo praedicatur, quod uniuira fuerit, uerum etiam quod paucos annos cum marito uixerit a uirginitate sua et uidualis continentiae munus usque ad tantam senectutem tanta pietatis seruitute perduxerit. ### English translation (Claude) For this question too is not foolishly proposed, that whoever can may say which widow should be preferred in merit: the wife of one husband who, after living a long time with her husband and bearing children, was widowed while they were alive and well and professed continence; or she who as a young girl lost two husbands within two years, with no children left to comfort her, vowed continence to God, and grew old in it in most persevering holiness. Let those exercise themselves here, if they can, in argument and in showing us something, who weigh the merits of widows by the number of their husbands, not by the strength of their continence itself. For if they say that the wife of one husband is to be preferred to the wife of two, unless they bring some spiritual reason or authority, they will surely be found to prefer to strength of mind not a greater strength of mind but the happiness of the flesh. For both living long with a husband and bearing children belonged to the happiness of the flesh. But if they do not prefer her because she had children, what else was the very fact that she lived long with her husband but the happiness of the flesh? Moreover, the merit of that Anna is commended above all by this, that having buried her husband so soon, she wrestled long with the flesh through her long life, and won. For thus it is written: “And there was Anna, a prophetess, daughter of Phanuel, of the tribe of Asher. She was advanced in many days and had lived with her husband seven years from her virginity; and she was a widow up to eighty-four years, who did not depart from the temple, serving with fastings and prayers night and day.” You see how the holy widow is praised not only because she was the wife of one husband but also because she lived few years with her husband from her virginity and carried on the gift of widowed continence to so great an old age in so great a service of piety. ### Scripture references - Luke 2:36: quotation, high confidence - Luke 2:37: quotation, high confidence ### Translation notes - Luke 2:36–37. ### Citation (SBL) Augustine, Bon. vid. 16 (CSEL 41:322–323; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-16). ## On the Good of Widowhood 17 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-17 - Source: CSEL 41:323–324 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Comparing imagined widows, Augustine gives the palm to the most fervent piety rather than to having had only one husband. ### Latin text Constituamus igitur ante oculos nostros uiduas tres habentes singula eorum, quae huic inerant omnia: unam ponamus uniuiram, cui desit et tanta prolixitas uiduitatis, quod diu cum marito uixerit, et tantum studium pietatis, quod non ita ieiuniis et obsecrationibus seruiat; alteram, quae post prioris mariti breuissimam uitam etiam secundum cito amiserit et diuturna aetate sit uidua, sed etiam ipsa non tantum det operam ieiuniorum et obsecrationum religiosissimae seruituti; tertiam, quae non solum duos uiros habuerit, sed etiam cum ambobus singillatim uel cum aliquo eorum diutius uixerit et posteriore aetate uiduata, in qua quidem si nubere uoluisset, posset et filios procreare, suscepit continentiam uidualem, sed plus intenta in deum plus sit sollicita quae illi placeant actitare, nocte et die sicut Anna ieiuniis et obsecrationibus seruiens. si contendatur, quaenam istarum sit meritis potior, quis non uideat in hoc certamine palmam dandam esse maiori feruentiorique pietati? ita et si tres aliae constituantur, quibus illarum trium bina insint, singula desint, quis dubitet eas meliores fore, quibus praepollentius fuerit in suis bonis duobus pia humilitas, ut alta sit pietas? ### English translation (Claude) Let us set before our eyes, then, three widows, each having one of the things that were all present in Anna. Let us suppose one to be the wife of one husband, who lacks both so long a widowhood, since she lived long with her husband, and so great a zeal of piety, since she does not so serve with fastings and prayers; a second, who after the very short life of her first husband soon lost her second also, and has been a widow for a long time, but who herself also does not devote such effort to the most devout service of fastings and prayers; a third, who not only had two husbands but also lived a long time with both, one after the other, or with one of them, and, widowed at a later age at which, had she wished to marry, she could still have borne children, took up widowed continence, but is more intent on God, more anxious to do what pleases him, serving night and day with fastings and prayers like Anna. If it is disputed which of these is superior in merit, who does not see that in this contest the palm must be given to the greater and more fervent piety? So too, if three others are supposed, each having two of those three things and lacking one, who would doubt that those will be better in whom, among their two goods, devout humility has the greater force, so that their piety may be lofty? ### Scripture references - Luke 2:37: allusion, high confidence ### Translation notes - Luke 2:37. ### Citation (SBL) Augustine, Bon. vid. 17 (CSEL 41:323–324; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-17). ## On the Good of Widowhood 18 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-18 - Source: CSEL 41:324–325 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The addressee can have all Anna's merits, and her daughter's consecrated virginity adds virginal merit to the household. ### Latin text Nulla quidem istarum sex uiduarum tuae normae adaequatur. tu enim, si hoc uotum ad senectutem usque perduxeris, omnia tria potes habere, quibus Annae meritum excelluit; nam et unum uirum habuisti et non diu tecum uixit in carne. ac per hoc, si exhibueris oboedientiam uerbis apostoli dicentis: quae autem uere uidua est et desolata, sperauit in dominum et persistit in orationibus nocte et die, atque illud quod sequitur sobria uigilantia deuitaueris: quae autem in deliciis agit, uiuens mortua est, omnia illa tria bona, quae Annae fuerunt, et tua erunt. tibi autem sunt et filii, quos forte illa non habuit; nec ideo laudanda es, quia eos habes, sed quia pie nutrire atque educare studes. ut enim tibi nascerentur, fecunditatis, ut uiuant, felicitatis est; ut autem sic instituantur, uoluntatis et potestatis. in illis tibi homines gratulentur, in hoc te imitentur. Anna per propheticam scientiam cognouit apud matrem uirginem Christum; te euangelica gratia fecit matrem uirginis Christi. illa itaque sancta uirgo, quam Christo uolentem et petentem obtulistis, uidualibus auiae matrisque meritis addidit aliquid de merito uirginali. non enim nihil inde habetis, quae hanc habetis, et in illa estis, quod in uobis non estis. nam ut sancta uirginitas adimeretur nubentibus uobis, ideo factum est, ut nasceretur ex uobis. ### English translation (Claude) None of these six widows, indeed, matches your standard. For you, if you carry this vow on to old age, can have all three things in which Anna's merit excelled: you had one husband, and he did not live long with you in the flesh. And so, if you show obedience to the words of the apostle, who says, “But she who is truly a widow and left alone has hoped in the Lord and continues in prayers night and day,” and with sober watchfulness avoid what follows, “but she who lives in pleasures is dead while she lives,” all three goods that were Anna's will be yours as well. But you also have children, which perhaps she did not have; and you are not to be praised because you have them, but because you are careful to nurture and bring them up devoutly. That they were born to you was a matter of fruitfulness; that they are alive, of good fortune; but that they are brought up in this way, of will and ability. For the former let people congratulate you; in the latter let them imitate you. Anna, by prophetic knowledge, recognized Christ with his virgin mother; the grace of the Gospel has made you the mother of a virgin of Christ. That holy virgin, then, whom you offered to Christ at her own wish and request, has added something of virginal merit to the widowed merits of her grandmother and mother. For you who have her are not without a share in it, and you are in her what you are not in yourselves. For holy virginity was taken from you when you married precisely so that it might be born from you. ### Scripture references - 1 Tim 5:5: quotation, high confidence - 1 Tim 5:6: quotation, high confidence - Luke 2:38: allusion, high confidence ### Translation notes - 1 Tim 5:5–6; Luke 2:38. The daughter is Demetrias; her grandmother, Juliana's mother-in-law, is Anicia Faltonia Proba. ### Citation (SBL) Augustine, Bon. vid. 18 (CSEL 41:324–325; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/1/#p-18). ## On the Good of Widowhood 19 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-19 - Source: CSEL 41:325–327 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Continence ranks above marriage and virginity above widowhood, but no true marriage is condemned; ascetics who condemn second marriages are not to be followed. ### Latin text Haec itaque de meritis diuersis coniugatarum diuersarumque uiduarum hoc opere non disputarem, si id, quod ad te scribo, tibi tantummodo scriberem. sed quoniam sunt quaedam in hoc genere sermonis difficillimae quaestiones, aliquid amplius quam quod ad te proprie pertinet dicere uolui propter quosdam, qui sibi docti non uidentur, nisi alienos labores non iudicando conentur discutere, sed lacerando conscindere; deinde ut etiam tu ipsa non solum serues, quod uouisti, et in eo bono proficias, uerum etiam diligentius firmiusque noueris idem bonum tuum non a malo nuptiarum distingui, sed bono nuptiarum anteponi. nam qui uiduatarum feminarum nuptias damnant, etiamsi continentiam suam multarum, quibus tu uteris, rerum abstinentia mirabiliter et feruenter exerceant, non ideo te seducant, ut sentias quod sentiunt, etiamsi facere non possis quod faciunt. nemo enim uult esse phreneticus, etiamsi uideat phrenetici uires uiribus sanorum esse fortiores. praecipue igitur doctrina sana bonitatem propositi et ornet et muniat. inde est quippe quod catholicae feminae etiam saepius nuptae non solum uniuiris uiduis, sed et uirginibus haereticorum iusto iudicio praeferuntur. multi sunt quidem de his tribus rebus coniugii, uiduitatis et uirginitatis quaestionum sinus, multae perplexitates: quibus disputando penetrandis uel dissoluendis et maiore cura opus est et copiosiore sermone, ut uel in omnibus eis recte sapiamus uel, si quid aliter sapiamus, id quoque nobis deus reuelet. uerumtamen, quod etiam illic consequenter dicit apostolus, in quod peruenimus, in eo ambulemus. peruenimus autem, quod ad hanc rem, de qua loquimur, adtinet, ut continentiam coniugio praeponamus, sanctam uero uirginitatem etiam continentiae uiduali et ne aliquas nuptias, quae tamen non adulteria, sed nuptiae sunt, cuiuslibet nostri nostrorumue propositi laude damnemus. multa alia de istis rebus dicta sunt a nobis in libro de Bono coniugali et in alio libro de Sancta uirginitate et in opere, quod aduersus Faustum Manichaeum quanto potuimus labore conscripsimus, quoniam patriarcharum et prophetarum casta coniugia mordacissime reprehendendo scriptis suis quorundam indoctorum animos a fidei sanitate detorsit. ### English translation (Claude) I would not be discussing in this work these matters of the different merits of married women and of different widows, if I were writing what I write to you for you alone. But since there are some very difficult questions in this kind of discourse, I wanted to say something more than what properly concerns you, because of certain people who do not think themselves learned unless they try to pull apart the labours of others, not by judging them but by tearing them to pieces; and also so that you yourself may not only keep what you have vowed and make progress in that good, but may also know more carefully and firmly that this good of yours is not distinguished from an evil of marriage but ranked above a good of marriage. For those who condemn the marriages of widowed women, even if they practise their own continence wonderfully and fervently by abstaining from many things that you use, should not on that account lead you astray to think what they think, even if you cannot do what they do. For no one wants to be a madman, even if he sees that a madman's strength is greater than the strength of the sane. Above all, therefore, let sound doctrine both adorn and defend the goodness of your resolve. That is why catholic women, even those married more than once, are by just judgement preferred not only to widows of one husband but even to the virgins of the heretics. There are indeed many recesses of questions and many perplexities about these three things, marriage, widowhood, and virginity; to penetrate or resolve them by discussion needs both greater care and a fuller discourse, so that either we may be rightly wise in all of them or, if we are otherwise minded in anything, God may reveal that also to us. Nevertheless, as the apostle goes on to say in that passage, “Where we have arrived, in that let us walk.” And as far as the matter we are speaking of is concerned, we have arrived at this: that we rank continence above marriage, and holy virginity above widowed continence as well, and that we condemn no marriages—those, at least, that are not adulteries but marriages—by praise of any resolve of ours or of our people. Many other things on these matters we have said in the book On the Good of Marriage, in another book, On Holy Virginity, and in the work that we wrote with all the labour we could against Faustus the Manichaean, since by most bitingly censuring in his writings the chaste marriages of the patriarchs and prophets he turned the minds of certain unlearned people away from the soundness of the faith. ### Scripture references - Phil 3:15: quotation, high confidence - Phil 3:16: quotation, high confidence ### Extrabiblical texts - Augustine, Bon. conjug. (On the Good of Marriage): allusion, high confidence - Augustine, Virginit. (On Holy Virginity): allusion, high confidence ### Translation notes - Phil 3:15–16. Augustine refers to his On the Good of Marriage, On Holy Virginity, and Against Faustus the Manichaean (the last not on this site). ### Citation (SBL) Augustine, Bon. vid. 19 (CSEL 41:325–327; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-19). ## On the Good of Widowhood 20 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-20 - Source: CSEL 41:327–328 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Turning to exhortation, Augustine urges the widow to thank God for her continence as his gift, as the liturgy's “Lift up your hearts … Let us give thanks” teaches. ### Latin text Proinde quoniam in exordio huius opusculi duo quaedam necessaria proposueram et exsequenda pollicitus eram, unum, quod ad doctrinam, alterum, quod ad exhortationem pertinet, et priori parti, ut potui, pro suscepto negotio non defui, ad exhortationem ueniamus, ut quod bonum prudenter scitur etiam diligatur ardenter. qua in re prius illud admoneo, ut quantumcumque tibi inesse sentis piae continentiae dilectionem beneficio dei tribuas eique gratias agas, qui de spiritu suo tibi tantum largitus est, ut eius in corde tuo caritate diffusa licitae rei licentiam tibi amor boni melioris auferret. donauit enim, ne liberet nubere, cum liceret [et], ut iam non liceret, etiamsi liberet, et ex hoc firmius non liberet, ne fieret quod non liceret, quod factum non est etiam cum liceret, tantumque merereris uidua Christi, ut filiam quoque uideres uirginem Christi; dum enim tu oras sicut Anna, facta est illa quod Maria. haec dona dei esse quanto magis nosti, tanto magis es eiusdem donis beata; immo aliter non es, nisi quod habes noris a quo habeas. attende enim, quid de hac re apostolus dixerit: nos autem non spiritum huius mundi accepimus, sed spiritum qui ex deo est, ut sciamus quae a deo donata sunt nobis. multi quippe habent multa dona dei et nesciendo a quo habent inpia uanitate iactantur. nemo est autem donis dei beatus, qui donanti existit ingratus, quia et illud, quod inter sacra mysteria cor habere sursum iubemur. ipso adiuuante id ualemus, quo iubente admonemur. et ideo sequitur, ut de hoc tanto bono sursum leuati cordis non nobis gloriam quasi nostrarum uirium tribuamus, sed domino deo nostro gratias agamus. hoc enim continuo commonemur, quia hoc dignum est, hoc iustum est. recordaris, haec uerba unde sint, item qua sanctione et quanta sanctitate commendentur agnoscis. tene igitur et habe quod accepisti et datori gratias age. quamuis enim accipere et habere tuum sit, id tamen habes quod accepisti, quoniam superbienti et ex eo, quod habebat, quasi a se ipso haberet, inpie glorianti ueritas per apostolum dicit: quid enim habes, quod non accepisti? si autem accepisti, quid gloriaris quasi non acceperis? ### English translation (Claude) Accordingly, since at the beginning of this little work I had set out two necessary things and promised to carry them out, one belonging to teaching, the other to exhortation, and since I have not failed in the first part as far as I could for the task undertaken, let us come to exhortation, so that the good that is wisely known may also be ardently loved. In this matter I first advise you to attribute to God's kindness whatever love of devout continence you feel to be in you, and to give thanks to him who has bestowed on you so much of his Spirit that, since his love has been poured out in your heart, the love of a better good has taken from you the freedom to do what is lawful. For he gave you not to wish to marry when it was lawful, so that now it is not lawful even if you wished; and so you the more firmly do not wish it, lest what is not lawful be done, which was not done even when it was lawful. And he gave you to merit so much as a widow of Christ that you should see your daughter too a virgin of Christ; for while you pray like Anna, she has become what Mary was. The more you know that these are gifts of God, the more blessed you are by his gifts; indeed you are not blessed otherwise than by knowing from whom you have what you have. For notice what the apostle has said on this matter: “But we have not received the spirit of this world, but the Spirit who is from God, that we may know the things that have been given us by God.” For many have many gifts of God and, not knowing from whom they have them, are puffed up with ungodly vanity. But no one is blessed by the gifts of God who is ungrateful to the giver. For even that which we are bidden among the sacred mysteries, to have our hearts lifted up, we are able to do by his help at whose bidding we are admonished. And therefore it follows that for this great good of the heart lifted up we should not give ourselves the glory as though it were of our own strength, but give thanks to the Lord our God. For we are at once reminded of this, because it is meet, it is right. You remember where these words come from, and you recognize with what sanction and what holiness they are commended. Hold, then, and keep what you have received, and give thanks to the giver. For though receiving and having are yours, still you have what you have received; since to one who was proud and ungodly boasting of what he had as though he had it from himself, the Truth says through the apostle: “For what do you have that you did not receive? And if you received it, why do you boast as if you had not received it?” ### Scripture references - Rom 5:5: allusion, high confidence - Luke 2:37: allusion, medium confidence - 1 Cor 2:12: quotation, high confidence - 1 Cor 4:7: quotation, high confidence ### Translation notes - Rom 5:5; Luke 2:37; 1 Cor 2:12; 1 Cor 4:7. “Lift up your hearts”, “Let us give thanks to the Lord our God”, and “It is meet and right” are the opening dialogue of the eucharistic prayer. The editor deletes an “et” after “when it was lawful” (cum liceret). ### Citation (SBL) Augustine, Bon. vid. 20 (CSEL 41:327–328; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-20). ## On the Good of Widowhood 21 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-21 - Source: CSEL 41:328–331 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Against “enemies of the grace of Christ” who make prayer needless, Augustine argues that continence, like wisdom, is God's gift, to be asked for in prayer, though the will must consent. ### Latin text Haec me admonere conpellunt cauendi atque deuitandi quorundam sermunculi, qui per aures ad animas multorum serpere coeperunt, quod cum lacrimis dicendum est, inimici gratiae Christi, per quos suadetur, ut nec oratio nobis ad dominum necessaria uideatur, ne intremus in temptationem. sic enim conantur defendere hominis liberum arbitrium, ut eo solo etiam dei gratia non adiuti ualeamus, quod diuinitus iubetur, inplere. ac per hoc sequitur, ut frustra dominus dixerit: uigilate et orate, ne intretis in temptationem, et frustra cotidie in ipsa dominica oratione dicamus: ne nos inferas in temptationem. si enim nostrae tantummodo potestatis est, ne temptatione superemur, ut quid oramus, ne intremus uel inferamur in eam? faciamus potius, quod nostri est liberi arbitrii atque absolutissimae potestatis, et inrideamus apostolum dicentem: fidelis deus, qui non uos permittat temptari super id quod potestis, et resistamus ei dicentes: ut quid peto a domino, quod in mea posuit potestate? sed absit, ut hoc sapiat, qui sanum sapit. proinde petamus, ut det, quod ut habeamus iubet. ad hoc enim quod nondum habemus iubet, ut habeamus, ut admoneat quid petamus et quod nos cum iusserit posse inuenerimus, etiam hoc unde acceperimus intellegamus, ne inflati et elati huius mundi spiritu nesciamus, quae a deo donata sunt nobis. proinde arbitrium uoluntatis humanae nequaquam destruimus, quando dei gratiam, qua ipsum adiuuatur arbitrium, non superbia negamus ingrata, sed grata potius pietate praedicamus. nostrum est enim uelle; sed uoluntas ipsa et admonetur, ut surgat, et sanatur, ut ualeat, et dilatatur, ut capiat, et inpletur, ut habeat. nam si nos non uellemus, nec nos utique acciperemus ea, quae dantur, nec nos haberemus. quis enim haberet continentiam, ut inter cetera dei dona ipsam potius loquar, de qua ad te loquor, quis, inquam, haberet continentiam nisi uolens? quia et nemo acciperet nisi uolens. sed a quo detur, ut nostra uoluntate accipi et haberi possit, si quaeris, adtende scripturam; immo quia nosti, recole quod legisti. cum scirem, inquit, quia nemo potest esse continens nisi deus det, et hoc ipsum erat sapientiae, scire cuius esset hoc donum. magna ista sunt duo munera sapientia et continentia; sapientia scilicet, qua in dei cognitione formamur, continentia uero, qua huic saeculo non conformamur. iubet autem nobis deus, ut et sapientes et continentes simus, sine quibus bonis iusti perfectique esse non possumus. sed oremus, ut det quod iubet adiuuando et inspirando, qui commonuit quae uelle debeamus praecipiendo et uocando. quidquid hinc dedit, ut conseruet oremus; quod autem nondum dedit, ut suppleat oremus: tamen oremus et gratias agamus de acceptis et quod nondum accepimus eo ipso, quod de acceptis ingrati non sumus, nos accepturos esse fidamus. qui enim dedit coniugatis fidelibus, ut contineant ab adulteriis et fornicationibus, ipse dedit sanctis uirginibus et uiduis, ut contineant ab omni concubitu: in qua uirtute iam proprie uel integritas uel continentia nominatur. an forte ab illo quidem accepimus continentiam, sed a nobis habemus sapientiam? quid ergo est quod Iacobus apostolus. dicit: si quis autem uestrum indiget sapientiam, postulet a deo, qui dat omnibus affluenter et non inproperat; et dabitur illi? sed de hac quaestione et in aliis iam opusculis nostris, quantum adiuuit dominus, multa diximus et alias, quantum per ipsum potuerimus, data oportunitate dicemus. ### English translation (Claude) What compels me to give these warnings is the need to guard against and avoid the little talk of certain people which has begun to creep through the ears into the souls of many—enemies of the grace of Christ, it must be said with tears—by whom people are persuaded that not even prayer to the Lord seems necessary for us, that we may not enter into temptation. For they try to defend man's free will in such a way that by it alone, even unhelped by God's grace, we are able to fulfil what is divinely commanded. From this it follows that the Lord said in vain, “Watch and pray, that you may not enter into temptation,” and that we say in vain every day in the Lord's Prayer itself, “Lead us not into temptation.” For if it is solely in our own power not to be overcome by temptation, why do we pray not to enter or be led into it? Let us rather do what belongs to our free will and our most absolute power, and laugh at the apostle when he says, “God is faithful, who will not let you be tempted beyond what you are able,” and resist him, saying, “Why do I ask of the Lord what he has put in my power?” But far be it that anyone who is sound in mind should think this. Let us therefore ask him to give what he commands us to have. For he commands what we do not yet have for this purpose, that we may have it: that he may remind us what to ask; and that when we have found that we can do what he has commanded, we may understand from whom we have received this too, lest, puffed up and elated by the spirit of this world, we should not know the things that have been given us by God. Therefore we in no way destroy the choice of the human will when we do not deny with ungrateful pride the grace of God by which that choice is helped, but rather proclaim it with grateful devotion. For to will is ours; but the will itself is admonished that it may rise, healed that it may be strong, enlarged that it may receive, and filled that it may have. For if we did not will, we would certainly neither receive the things that are given nor have them. For who would have continence—to speak of it in preference to the other gifts of God, since it is of this that I am speaking to you—who, I say, would have continence unless willing? For no one would receive it either unless willing. But if you ask by whom it is given, so that it can be received and had by our will, listen to Scripture—or rather, since you know it, recall what you have read: “When I knew,” it says, “that no one can be continent unless God gives it, and this itself was a mark of wisdom, to know whose gift this was.” These are two great gifts, wisdom and continence: wisdom, by which we are formed in the knowledge of God, and continence, by which we are not conformed to this age. God commands us to be both wise and continent, and without these goods we cannot be righteous and perfect. But let us pray that he who has admonished us by precept and calling what we ought to will may give what he commands by helping and inspiring. Whatever of this he has given, let us pray that he may keep; what he has not yet given, let us pray that he may supply. Yet let us pray and give thanks for what we have received, and trust that we shall receive what we have not yet received by the very fact that we are not ungrateful for what we have received. For he who gave to believing married people to refrain from adulteries and sexual immorality is the same who gave to holy virgins and widows to refrain from all intercourse; and in this virtue it is now properly called either integrity or continence. Or have we perhaps received continence from him but have wisdom from ourselves? What then is it that the apostle James says: “But if any of you lacks wisdom, let him ask of God, who gives to all abundantly and does not reproach; and it will be given him”? But on this question we have said much in other little works of ours, as the Lord helped, and elsewhere, as far as we can through him, we shall speak when the opportunity is given. ### Scripture references - Matt 26:41: quotation, high confidence - Matt 6:13: quotation, high confidence - 1 Cor 10:13: quotation, high confidence - 1 Cor 2:12: allusion, high confidence - Rom 12:2: allusion, medium confidence - Jas 1:5: quotation, high confidence ### Extrabiblical texts - Wis 8:21 (Wisdom of Solomon): quotation, high confidence ### Translation notes - The “enemies of grace” are not named; the view is that of Pelagius and his followers. Matt 26:41; Matt 6:13; 1 Cor 10:13; 1 Cor 2:12; Rom 12:2; Wis 8:21 (Augustine's favourite text on continence as God's gift); Jas 1:5. ### Citation (SBL) Augustine, Bon. vid. 21 (CSEL 41:328–331; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-21). ## On the Good of Widowhood 22 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-22 - Source: CSEL 41:331–332 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Exhortation works only because God acts within the will; the widows will gain more from their prayers than from Augustine's words. ### Latin text Nunc inde aliquid ideo dicere uolui propter quosdam fratres nostros amicissimos nobis et dilectissimos nec malitiose quidem errori huic inplicatos, sed inplicatos tamen, qui putant, cum aliquos ad iustitiam pietatemque exhortantur, uires non habituram exhortationem suam, nisi totum illud, quod ut agat homo agunt cum homine, in hominis constituant potestate non adiuta dei munere, sed solo arbitrio liberae uoluntatis exerta — quasi possit esse ad perficiendum opus bonum uoluntas libera nisi dei munere liberata — nec adtendunt id ipsum etiam se ipsos dono dei habere, quod ea facultate exhortantur, ut ad capessendam uitam bonam hominum uoluntates pigras excitent, accendant frigidas, corrigant prauas, auersas conuertant, repugnantes pacificent. sic enim possunt persuadere quod suadent. aut si haec in uoluntatibus hominum non agant, quid agunt? ut quid loquuntur? dimittant eas potius arbitrio suo. si autem in eis haec agunt, itane tandem homo in hominis uoluntate tanta agit loquendo et deus illic non agit aliquid adiuuando? immo uero quantalibet homo sermonis facultate praepolleat. ut sollertia disputandi et suauitate dicendi in hominis uoluntate inserat ueritatem, nutriat caritatem, docendo tollat errorem, exhortando torporem, neque qui plantat est aliquid neque qui rigat, sed qui incrementum dat deus. frustra quippe operarius omnia moliretur extrinsecus, nisi creator intrinsecus latenter operaretur. spero ergo has litteras meas merito uestrae excellentiae cito in manus etiam talium esse uenturas. ideo nonnulla hinc dicenda arbitratus sum; deinde ut tu ipsa et quaecumque aliae uiduae ista legerint uel cum leguntur audierint, noueritis uos ad diligendum et habendum continentiae bonum plus proficere orationibus uestris quam exhortationibus nostris, quoniam, si quid uos adiuuat, quod uobis etiam nostra ministrantur adloquia, totum illius gratiae tribuendum est, in cuius manu sunt, sicut scriptum est, et nos et sermones nostri. ### English translation (Claude) I have wanted to say something on this now because of certain brothers of ours, very friendly and very dear to us, who are entangled in this error—not maliciously, indeed, but entangled nonetheless. They think that when they exhort people to righteousness and piety, their exhortation will have no force unless they place the whole of what they urge a person to do within that person's power, not helped by God's gift but put forth by the choice of free will alone—as though there could be a will free to accomplish a good work unless it were freed by God's gift. They do not notice that they themselves have this too by God's gift, that they exhort with such power as to rouse the sluggish wills of people to take up a good life, to kindle the cold, correct the perverse, turn back those turned away, and pacify the resisting. For only so can they persuade what they urge. Or if they do not do these things in people's wills, what are they doing? Why do they speak? Let them rather leave those wills to their own choice. But if they do these things in them, does a man really do so much in a man's will by speaking, and God do nothing there by helping? On the contrary, however great the power of speech in which a man excels, so that by skill in argument and sweetness in speaking he plants truth in a man's will, nourishes love, removes error by teaching and sluggishness by exhortation, “neither he who plants is anything nor he who waters, but God who gives the increase.” For in vain would the workman labour at everything outside, unless the Creator worked secretly within. I hope, then, that this letter of mine, by the merit of your excellency, will soon come into the hands of such people too. That is why I thought I should say some things on this; and also so that you yourself, and any other widows who read these things or hear them read, may know that you make more progress in loving and holding the good of continence by your prayers than by our exhortations; since, if it helps you at all that our addresses too are ministered to you, all of it is to be attributed to his grace in whose hand, as it is written, are both we and our words. ### Scripture references - 1 Cor 3:7: quotation, high confidence ### Extrabiblical texts - Wis 7:16 (Wisdom of Solomon): quotation, high confidence ### Translation notes - 1 Cor 3:7; Wis 7:16. The “brothers” who hold this error are not named; Augustine expected the letter to reach Pelagian sympathizers in the addressee's circle. ### Citation (SBL) Augustine, Bon. vid. 22 (CSEL 41:331–332; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-22). ## On the Good of Widowhood 23 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-23 - Source: CSEL 41:332–334 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The unmarried woman should turn all the care a wife gives to pleasing a husband into pleasing Christ, whose beauty is inward. ### Latin text Si ergo nondum deo uouisses continentiam uidualem, exhortaremur profecto, ut uoueres; quia uero iam uouisti, exhortamur ut perseueres. talia mihi tamen uideo esse dicenda, quibus eam diligant et arripiant et quae adhuc nubere cogitabant. aurem igitur inclinemus apostolo. quae innupta est, inquit, sollicita est ea quae sunt domini, ut sit sancta et corpore et spiritu; quae autem nupta est, sollicita est quae sunt mundi, quomodo placeat uiro. non ait: sollicita est ea quae sunt mundi, ut sancta non sit. sed certe minor est diuina sanctitas ex ea parte curarum, qua mundana cogitatur uoluptas. quidquid itaque intentionis animi etiam his rebus inpenderetur, quibus placendum esset uiro, colligere quodam modo et redigere debet innupta christiana in eam intentionem, qua placendum est domino. et uide, cui placeat, quae domino placet. et utique tanto est beatior, quanto plus ei placet; quanto autem magis cogitat ea quae sunt mundi, tanto minus placet. placete itaque tota intentione specioso forma prae filiis hominum. eius enim gratia illi placetis, quae diffusa est in labiis eius. placete illi ea quoque parte cogitationis, quae occuparetur mundo, ut placeretur uiro. placete illi, qui displicuit mundo, ut placentes ei liberarentur ex mundo. hunc enim speciosum forma prae filiis hominum uiderunt homines in cruce passionis, et non habuit speciem neque decorem, sed facies eius abiecta et deformis positio eius. ex hac tamen deformitate redemptoris uestri manauit pretium decoris uestri, sed decoris interioris; omnis enim pulchritudo filiae regis intrinsecus. hac pulchritudine illi placete; hanc pulchritudinem studiosa cura et sollicita cogitatione conponite. non amat ille fallaciarum fucos, ueris ueritas delectatur; et ille, si quod legisti agnoscis, ueritas uocatur; ego sum, inquit, uia et ueritas et uita. currite ad illum per illum; placete illi ex illo; uiuite in illo cum illo, de illo. adfectibus ueris et sanctissima castitate a uiro tali amate amari. ### English translation (Claude) If, then, you had not yet vowed widowed continence to God, we would certainly exhort you to vow it; but since you have already vowed it, we exhort you to persevere. Yet I see that I must say such things as will lead those women also to love it and take hold of it who were still thinking of marrying. Let us incline our ear, then, to the apostle. “She who is unmarried,” he says, “is anxious about the things of the Lord, that she may be holy both in body and in spirit; but she who is married is anxious about the things of the world, how she may please her husband.” He does not say, “is anxious about the things of the world, so that she is not holy”; but certainly divine holiness is less by that share of cares in which worldly pleasure is thought of. Whatever intention of mind, therefore, would be spent even on those things by which a husband had to be pleased, the unmarried Christian woman ought in some way to gather up and bring back into that intention by which the Lord is to be pleased. And see whom she pleases who pleases the Lord; and certainly she is the more blessed, the more she pleases him; but the more she thinks of the things of the world, the less she pleases. Please him, then, with your whole intention, who is “fair in form beyond the sons of men.” For you please him by his grace, which “is poured out on his lips.” Please him also with that part of your thought which would be occupied with the world in order to please a husband. Please him who displeased the world, so that those who please him might be freed from the world. For men saw him who is fair in form beyond the sons of men on the cross of his passion, and “he had no form or comeliness, but his face was cast down and his posture misshapen.” Yet from this misshapenness of your Redeemer flowed the price of your comeliness—but of an inner comeliness; for “all the beauty of the king's daughter is within.” With this beauty please him; this beauty arrange with zealous care and anxious thought. He does not love the paints of deceit; the Truth delights in true things; and he, if you recognize what you have read, is called the Truth: “I am,” he says, “the way and the truth and the life.” Run to him through him; please him from him; live in him, with him, on him. With true affections and most holy chastity love to be loved by such a husband. ### Scripture references - 1 Cor 7:34: quotation, high confidence - Ps 45:2 (44:3 LXX): quotation, high confidence - Isa 53:2: quotation, high confidence - Ps 45:13 (44:14 LXX): quotation, high confidence - John 14:6: quotation, high confidence ### Translation notes - 1 Cor 7:34; Ps 45:2 (LXX 44:3); Isa 53:2 in an Old Latin form; Ps 45:13 (LXX 44:14); John 14:6. From here the plural imperatives address the whole household. ### Citation (SBL) Augustine, Bon. vid. 23 (CSEL 41:332–334; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-23). ## On the Good of Widowhood 24 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-24 - Source: CSEL 41:334–335 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Mother, virgin daughter, and aged grandmother should together please Christ with inward beauty, the grandmother guiding the others in perseverance. ### Latin text Audiat haec uirginis etiam sanctae prolis tuae auris interior. uidero, quantum te praecedat in regno regis illius: alia quaestio est. inuenistis tamen, mater et filia, cui contemptis nuptiis, illa omnibus, tu secundis, pulchritudine castitatis simul placere debeatis. certe si mariti essent, quibus placendum esset, iam te fortasse cum filia puderet ornari; nunc non pudeat agere quibus simul ornemini, quia non est criminosum, sed potius gloriosum, ut ab illo uno simul amemini. simulatum autem candorem ac ruborem et pigmentis inlitum non adhiberetis, etiamsi uiros haberetis, non putantes dignos, quos falleretis, nec uos, quae fallere deberetis. nunc ergo illi regi, qui unicae sponsae, cuius membra estis, speciem concupiuit, ueraciter simul placete. simul inhaerete, illa integritate uirginali, tu continentia uiduali, ambae pulchritudine spiritali. in qua pulchritudine etiam illius auia, socrus tua, quae iam certe senuit, est pulchra uobiscum. uigorem quippe huius pulchritudinis dum extendit in anteriora caritas, rugam in ea non facit annositas. habetis uobiscum anum sanctam et in domo et in Christo, quam de perseuerantia consulatis, quomodo cum illa uel illa temptatione pugnandum sit, quid agendum ut facile superetur, quod munimentum sumendum, ne facile rursus insidietur; et si quid huius modi est, docet uos diuturnitate iam certa, amore beniuola, pietate sollicita, aetate secura. tu praecipue, tu consule in talibus eam, quae experta est quod experta es. nam proles uestra illud canticum cantat, quod in Apocalypsi nisi uirgines cantare non possunt. pro ambabus tamen uobis sollicitius orat quam pro se ipsa; sed magis pro nepte sollicita est, cui uincendarum temptationum spatium plus restat annorum: te autem uidet aeuo suo uiciniorem et eius filiae matrem, quam si nuptam, quod iam non licet atque absit, uidisses, puto quod parere cum illa erubuisses. quantum est ergo quod iam tibi periculosae restat aetatis, quae ideo non diceris auia, ut sanctarum cogitationum et operum fetibus cum filia possis esse fecunda? non itaque inmerito magis pro illa sollicita est auia, pro qua et tu mater, quia et maius est quod uouit et totum ei restat quod modo coepit. exaudiat dominus preces eius, et sancte obsequamini meritis eius, quae carnem uiri tui in iuuenta peperit, cor filiae tuae in senecta parturiit. omnes itaque pariter atque concorditer uniuiro unius coniugis, in cuius corpore uno spiritu uiuitis, placete moribus, instate orationibus. ### English translation (Claude) Let the inner ear of your holy virgin daughter also hear these things. How far she goes before you in that king's kingdom I shall see; that is another question. Still, you, mother and daughter, have found one whom, having spurned marriage—she all marriage, you a second—you ought to please together by the beauty of chastity. Certainly, if there were husbands to be pleased, you might perhaps be ashamed to adorn yourself together with your daughter; now let it not shame you to do those things by which you may be adorned together, since it is no fault but rather a glory to be loved together by that One. But you would not use a counterfeit whiteness and redness smeared on with paints even if you had husbands, not thinking them worth deceiving, nor yourselves such as ought to deceive. Now, then, please that king together, truly, who has desired the beauty of his only bride, whose members you are. Cleave to him together, she with virginal integrity, you with widowed continence, both with spiritual beauty. In that beauty her grandmother too, your mother-in-law, who is certainly now old, is beautiful with you. For while love stretches the vigour of this beauty forward to what lies ahead, age makes no wrinkle in it. You have with you a holy old woman, both in the house and in Christ, whom you may consult about perseverance: how one must fight against this or that temptation, what must be done that it may be easily overcome, what defence must be taken lest it easily lie in wait again; and whatever else is of this kind, she teaches you, sure from long experience, kind in love, anxious in devotion, secure in age. You especially, you consult her in such things, for she has experienced what you have experienced. For your daughter sings that song which in the Apocalypse none but virgins can sing. Yet the grandmother prays for both of you more anxiously than for herself; but she is more anxious for her granddaughter, for whom a longer span of years remains for conquering temptations; while you she sees nearer to her own age, and the mother of that daughter—whom, had you seen her married (which is no longer lawful, and far be it), I think you would have blushed to be bearing children at the same time as she. How much, then, remains to you of the dangerous age—you, who are for this reason not called a grandmother, so that you may be fruitful together with your daughter in the offspring of holy thoughts and works? Not without reason, then, is the grandmother more anxious for her, for whom you too as mother are anxious, since what she has vowed is greater, and the whole of what she has just begun still lies ahead of her. May the Lord hear her prayers, and may you devoutly follow her merits, she who bore your husband's flesh in youth and has travailed for your daughter's heart in old age. All of you together, then, and in harmony, please by your conduct the husband of one wife, in whose body you live by one Spirit, and be urgent in prayer. ### Scripture references - Eph 5:27: allusion, medium confidence - Phil 3:13: allusion, medium confidence - Rev 14:3: allusion, high confidence - Rev 14:4: allusion, high confidence - Eph 4:4: allusion, medium confidence - Rom 12:12: allusion, low confidence ### Translation notes - The grandmother is Proba. Eph 5:27; Phil 3:13; Rev 14:3–4; Eph 4:4; Rom 12:12. The sentence beginning “Yet the grandmother prays” has no expressed subject in the Latin; the context shows it is the grandmother. ### Citation (SBL) Augustine, Bon. vid. 24 (CSEL 41:334–335; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-24). ## On the Good of Widowhood 25 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-25 - Source: CSEL 41:335–337 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Time is short and desire can be restrained even by women waiting to marry; much more can it be by those who have vowed continence and so given up hope of marriage. ### Latin text Praeteritus dies non reuertitur in futurum, et post hesternum pergit hodiernus, et post hodiernum perrecturus est crastinus: et ecce omnia tempora et temporalia transeunt, ut ueniat mansura promissio, et qui perseuerauerit usque in finem, hic saluus erit. si mundus iam perit, nupta cui parit? aut corde paritura et carne non paritura cur nubit? si autem adhuc duraturus est mundus, cur non magis amatur per quem factus est mundus? si iam deficiunt inlecebrae saeculares, non est, quod christianus animus cupiditate conquirat; si autem adhuc manebunt, est, quod sanctitate contemnat. horum duorum in altero spes nulla libidinis, in altero maior est gloria caritatis. quot aut quanti sunt ipsi anni, quibus uidetur uigere flos carnalis aetatis? nonnullae feminae nuptias cogitantes et ardenter optantes, dum spernuntur aut differuntur, repente senuerunt, ut eas iam nubere puderet amplius quam liberet. multae autem nuptae recentissima sua coniunctione in longinqua profectis uiris suis reditum eorum expectando grandaeuae factae sunt et tamquam cito uiduatae aliquando nec remeantes saltem senes suos anus suscipere meruerunt. si ergo uel spernentibus uel tardantibus sponsis. uel peregrinantibus maritis carnalis concupiscentia potuit contineri, ne stuprum aut adulterium committeretur, cur contineri non potest, ne sacrilegium committatur? si repressa est, cum ferueret dilata, cur non opprimitur, cum friguerit amputata? plus enim ardentem ferunt libidinem, quae non desperant eiusdem libidinis uoluptatem. quae autem innuptarum castitatem deo uouent, ipsam spem subtrahunt, qui fomes amoris est. unde facilius concupiscentia refrenatur, quae nulla expectatione succenditur: contra quam nisi oretur, ut superetur, ipsa inlicita exoptatur ardentius. ### English translation (Claude) The past day does not return in the future; after yesterday today goes on, and after today tomorrow will go on; and behold, all times and temporal things pass, so that the promise which will abide may come, and “he who perseveres to the end will be saved.” If the world is already perishing, for whom does a married woman bear children? Or why does she marry who is to bear in the heart and not in the flesh? But if the world is still to last, why is he not rather loved through whom the world was made? If the enticements of the age are already failing, there is nothing for the Christian mind to seek out with desire; but if they will still remain, there is something for it to despise in holiness. Of these two, in the one there is no hope for lust, in the other there is greater glory for love. How many or how long are the very years in which the flower of fleshly youth seems to thrive? Some women, thinking of marriage and ardently longing for it, while they were spurned or put off, suddenly grew old, so that they were now more ashamed to marry than eager. And many married women, whose husbands set out for distant lands soon after the wedding, grew old waiting for their return, and, as if widowed early, sometimes did not even live to welcome them back, old women their old men. If, then, when betrothed men spurned or delayed, or husbands were abroad, carnal concupiscence could be restrained, so that neither sexual immorality nor adultery was committed, why can it not be restrained so that sacrilege is not committed? If it was held down when it burned from being put off, why is it not suppressed when it has grown cold from being cut off? For those endure a more burning lust who do not despair of the pleasure of that lust. But women who vow to God the chastity of the unmarried take away the very hope that is the kindling of love. Hence concupiscence is more easily reined in when it is not set alight by any expectation; yet unless prayer is made against it, that it may be overcome, the unlawful thing itself is longed for more ardently. ### Scripture references - Matt 10:22: quotation, high confidence - John 1:10: allusion, medium confidence - 1 Cor 7:31: allusion, medium confidence ### Translation notes - Matt 10:22; John 1:10; 1 Cor 7:31. “Sacrilege” is the breaking of a vow made to God. ### Citation (SBL) Augustine, Bon. vid. 25 (CSEL 41:335–337; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-25). ## On the Good of Widowhood 26 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-26 - Source: CSEL 41:337–338 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Widows should replace carnal pleasures with reading, prayer, psalms, almsgiving, fasting, and vigils, and beware lest suppressed desire turn into avarice. ### Latin text Deliciae igitur spiritales deliciis carnalibus in sancta castitate succedant: lectio, oratio, psalmus, bona cogitatio, bonorum operum frequentatio, spes futuri saeculi et cor sursum, atque de his omnibus gratiarum actio patri luminum, a quo sine ulla dubitatione omne datum optimum et omne donum perfectum scriptura teste descendit. nam quando pro deliciis nuptarum, quas in carne uirorum habent, aliarum carnalium deliciarum tamquam in solacio usus adsumitur, quid ego dicam, quae sequantur mala, cum breuiter apostolus dixerit uiuentem mortuam esse uiduam, quae in deliciis uiuit? absit autem a uobis, ut diuitiarum cupiditate capiamini pro cupiditate nuptiarum et in cordibus uestris nummus uiri amori succedat. intuentes enim hominum conuersationem saepe experti sumus in quibusdam lasciuia compressa creuisse auaritiam. nam sicut in ipsis sensibus corporis acutius audiunt qui non uident et tangendo multa discernunt nec tanta uiuacitate tangunt, qui oculis utuntur — ubi intellegitur ex uno aditu, id est luminum repressa intentione sentiendi eam se in alios sensus promptiorem dinoscendi acumine exerere, tamquam ex altero conetur inplere, quod negatur in altero — ita etiam saepe carnalis cupiditas a concumbendi uoluptate cohibita maioribus uiribus in pecuniae se porrigit adpetitum et illinc auersa huc se inpetu ardentiore conuertit. in uobis autem amor diuitiarum simul frigescat cum amore nuptiarum, et pius usus rerum, quas possidetis, ad spiritales delicias conferatur, et liberalitas uestra magis ferueat adiuuandis egenis quam ditandis auaris. in thesaurum quippe caelestem non mittuntur dona cupidorum, sed elemosynae pauperum, quae in inmensum modum orationes adiuuant uiduarum. ieiunia quoque ac uigiliae, in quantum ualetudinem non perturbant, si orando, psallendo, legendo et in lege dei meditando insumantur, in delicias spiritales etiam ipsa quae uidentur laboriosa uertuntur. nullo enim modo sunt onerosi labores amantium, sed etiam ipsi delectant, sicut uenantium, aucupantium, piscantium, uindemiantium, negotiantium, ludo aliquo sese oblectantium. interest ergo quid ametur. nam in eo, quod amatur, aut non laboratur aut et labor amatur. et uide, quam pudendum et dolendum sit, si delectat labor, ut fera capiatur. ut cupa et sacculus inpleatur, ut pila iaciatur, et non delectat, ut deus adquiratur. ### English translation (Claude) Let spiritual delights, then, take the place of carnal delights in holy chastity: reading, prayer, psalm, good thought, frequent good works, hope of the world to come and the heart lifted up, and for all these thanksgiving to the Father of lights, from whom, without any doubt, as Scripture testifies, every best gift and every perfect gift comes down. For when, in place of the delights that married women have in the flesh of their husbands, the use of other carnal delights is taken up as a kind of consolation, why should I speak of the evils that follow, when the apostle has said briefly that the widow who lives in pleasures is dead while she lives? But far be it from you to be seized by desire for riches in place of desire for marriage, and that money should take the place of love for a husband in your hearts. For observing people's way of life we have often found that in some, when wantonness was suppressed, avarice grew. For just as in the very senses of the body those who do not see hear more sharply and distinguish many things by touch, while those who use their eyes do not touch with such liveliness—whereby it is understood that when the effort of sensing is suppressed at one entrance, namely that of the eyes, it puts itself forth more readily in the other senses with keener discernment, as though trying to make up in one what is denied in another—so too carnal desire, often restrained from the pleasure of intercourse, stretches itself out with greater force toward the appetite for money, and, turned away from there, turns hither with a more ardent impulse. But in you let love of riches grow cold together with love of marriage, and let devout use of the things you possess be applied to spiritual delights, and let your generosity be more fervent in helping the needy than in enriching the greedy. For into the heavenly treasury are put not gifts to the greedy but alms to the poor, which help the prayers of widows beyond measure. Fasts too, and vigils, so far as they do not upset health, if they are spent in praying, singing psalms, reading, and meditating on the law of God—even those things which seem laborious are turned into spiritual delights. For the labours of those who love are in no way burdensome but even delight them, like those of hunters, fowlers, fishermen, grape-gatherers, merchants, and those who amuse themselves with some game. What matters, then, is what is loved. For in what is loved either there is no labour or the labour too is loved. And see how shameful and sad it is if labour delights so that a wild beast may be caught, a cask and a purse filled, a ball thrown, and does not delight so that God may be gained. ### Scripture references - Jas 1:17: quotation, high confidence - 1 Tim 5:6: allusion, high confidence - Matt 6:20: allusion, medium confidence - Ps 1:2: allusion, low confidence ### Translation notes - Jas 1:17; 1 Tim 5:6; the heavenly treasury, Matt 6:20; meditating on the law, Ps 1:2. ### Citation (SBL) Augustine, Bon. vid. 26 (CSEL 41:337–338; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-26). ## On the Good of Widowhood 27 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-27 - Source: CSEL 41:338–341 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Those living in continence must guard their reputation as well as their conscience, for others' sake, and bear unjust suspicion with joy. ### Latin text In omnibus sane spiritalibus deliciis, quibus fruuntur innuptae, sancta earum conuersatio cauta etiam debet esse, ne forte, cum mala uita non sit per lasciuiam, mala sit fama per neglegentiam. nec audiendi sunt siue uiri sancti siue feminae, quando reprehensa in aliquo neglegentia sua, per quam fit, ut in malam ueniant suspicionem, unde suam uitam longe abesse sciunt, dicunt sibi coram deo sufficere conscientiam, existimationem hominum non inprudenter solum, uerum etiam crudeliter contemnentes, cum occidunt animas aliorum, siue blasphemantium uiam dei, quibus secundum suam suspicionem quasi turpis quae casta est displicet uita sanctorum, uel etiam cum excusatione imitantium non quod uident, sed quod putant. proinde quisquis a criminibus flagitiorum atque facinorum uitam suam custodit, sibi bene facit; quisquis autem etiam famam, et in alios misericors est. nobis enim necessaria est uita nostra, aliis fama uestra. et utique etiam quod aliis ministramus misericorditer ad salutem, ad nostram quoque redundat utilitatem. unde non frustra apostolus, prouidemus, inquit, bona non solum coram deo, uerum etiam coram hominibus; item dicit: placete omnibus per omnia, sicut et ego omnibus per omnia placeo, non quaerens quod mihi utile est sed quod multis, ut salui fiant. in quadam etiam exhortatione dicit: de cetero, fratres, quaecumque sunt uera, quaecumque sancta, quaecumque iusta, quaecumque casta, quaecumque carissima, quaecumque bonae famae, si qua uirtus, si qua laus, haec cogitate: quae didicistis et accepistis et audistis et uidistis in me. cernis, quemadmodum inter multa, quae exhortando commonuit, non neglexerit ponere: quaecumquae bonae famae, duobusque uerbis cuncta concluserit, ubi ait: si qua uirtus, si qua laus. ad uirtutem namque pertinent, quae antea memoraui bona, fama uero ad laudem. puto, quod non laudem hominum pro magno sumebat apostolus alio loco dicens: mihi autem minimum est ut a uobis diiudicer aut ab humano die, et alibi: si hominibus placerem, Christi seruus non essem, et iterum: nam gloria nostra haec est, testimonium conscientiae nostrae. sed illorum duorum, id est bonae uitae et bonae famae uel, quod breuius dicitur, uirtutis et laudis, unum propter se ipsum sapientissime retinebat, alterum propter alios misericordissime prouidebat. sed quoniam quantalibet humana cautela suspiciones maleuolentissimas non potest omni ex parte uitare, ubi pro existimatione nostra quidquid recte possumus fecerimus, si aliqui de nobis uel mala fingendo uel male credendo famam nostram decolorare conantur, adsit conscientiae solacium planeque etiam gaudium, quod merces nostra magna est in caelis, etiam cum dicunt homines mala multa de nobis, pie tamen iusteque uiuentibus. illa enim merces tamquam stipendium est militantium per arma iustitiae non solum dextra, uerum et sinistra, per gloriam scilicet et ignobilitatem, per infamiam et bonam famam. ### English translation (Claude) In all the spiritual delights that the unmarried enjoy, their holy way of life must also be cautious, lest perhaps, while their life is not bad through wantonness, their reputation be bad through carelessness. Nor are holy men or women to be listened to when, rebuked for some carelessness of theirs through which they come under an evil suspicion (from which they know their life to be far removed), they say that their conscience before God is enough for them, despising people's opinion not only imprudently but even cruelly, since they kill the souls of others: whether of those who blaspheme the way of God, who, following their suspicion, are displeased by the life of the saints as though it were shameful when it is chaste, or of those who imitate, with an excuse, not what they see but what they suppose. Accordingly, whoever guards his life from crimes of vice and wickedness does well for himself; but whoever guards his reputation as well is also merciful toward others. For our life is necessary for us, our reputation for others. And certainly what we mercifully minister to others for their salvation redounds also to our own benefit. Hence not in vain does the apostle say, “We provide good things not only before God but also before men.” He also says, “Please all in all things, as I also please all in all things, not seeking what is profitable to myself but what is profitable to many, that they may be saved.” And in a certain exhortation he says: “Finally, brothers, whatever things are true, whatever holy, whatever just, whatever chaste, whatever most dear, whatever of good repute, if there is any virtue, if any praise, think on these things, which you have learned and received and heard and seen in me.” You see how among the many things he urged in his exhortation he did not neglect to put “whatever things are of good repute,” and how he summed up everything in two words when he said, “if there is any virtue, if any praise.” For the goods I mentioned before belong to virtue, reputation to praise. I think that the apostle did not take the praise of men for a great thing, saying in another place, “But to me it is a very small thing to be judged by you or by human day,” and elsewhere, “If I were pleasing men, I would not be a servant of Christ,” and again, “For this is our glory, the testimony of our conscience.” But of those two, good life and good reputation—or, to say it more briefly, virtue and praise—the one he kept most wisely for its own sake, the other he provided most mercifully for others' sake. But since no human caution, however great, can wholly avoid the most malevolent suspicions, when we have done whatever we rightly can for our good name, if some try to discolour our reputation either by inventing evil of us or by believing evil, let the consolation of conscience be present, and indeed joy, that our reward is great in heaven, even when people say many evil things of us while we live devoutly and justly. For that reward is like the pay of those who fight with the weapons of righteousness, not only on the right but also on the left, that is, through glory and dishonour, through ill repute and good repute. ### Scripture references - 2 Cor 8:21: quotation, high confidence - 1 Cor 10:33: quotation, high confidence - Phil 4:8: quotation, high confidence - Phil 4:9: quotation, high confidence - 1 Cor 4:3: quotation, high confidence - Gal 1:10: quotation, high confidence - 2 Cor 1:12: quotation, high confidence - Matt 5:12: allusion, high confidence - 2 Cor 6:7: allusion, high confidence - 2 Cor 6:8: allusion, high confidence ### Translation notes - 2 Cor 8:21; 1 Cor 10:33 with 11:1; Phil 4:8–9; 1 Cor 4:3 (“human day” is the Latin rendering); Gal 1:10; 2 Cor 1:12; Matt 5:11–12; 2 Cor 6:7–8. ### Citation (SBL) Augustine, Bon. vid. 27 (CSEL 41:338–341; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-27). ## On the Good of Widowhood 28 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-28 - Source: CSEL 41:341–342 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: The widows should win others to continence without fearing that the human race or the lesser good of marriage will fail, for the married saints of the past already fill their place. ### Latin text Agite itaque cursum uestrum et perseueranter currite, ut conprehendatis; et exemplo uitae exhortationisque sermone rapite in eundem cursum uestrum quascumque potueritis. non uos ab hoc studio, quo multas ad imitandum excitatis, frangat querella uanorum, qui dicunt: quomodo subsistit genus humanum, si omnes fuerint continentes? quasi propter aliud retardetur hoc saeculum, nisi ut inpleatur praedestinatus numerus ille sanctorum, quo citius inpleto profecto nec terminus saeculi differetur. nec illud uos retardet ab studio persuadendi aliis bonum uestrum, si dicatur uobis: cum et nuptiae bonae sint, quomodo erunt omnia bona in Christi corpore, et maiora scilicet et minora, si omnes continentiae laude atque amore mutentur? primo, quia conando, ut omnes sint continentes, tunc erunt uel paucae; neque enim omnes capiunt uerbum hoc. sed quoniam scriptum est: qui potest capere, capiat, tunc capiunt quae possunt, si nec illis quae non capiunt taceatur. deinde nec timere debemus, ne forte omnes capiant et aliquid de minoribus bonis, id est coniugalis uitae, Christi desit in corpore. si enim omnes audierint et omnes ceperint, intellegere debemus hoc ipsum fuisse praedestinatum, ut coniugalia bona in illorum membrorum numero etiam sufficiant, quae tam multa ex hac uita transierunt. neque enim nunc, si omnes fuerint continentes, honorem continentium daturi sunt eis, qui tricenarium fructum. si in coniugali bono ipse intellegitur, iam dominicis horreis intulerunt. habebunt ergo illic omnia ista bona suum locum, etiamsi deinceps nulla uelit nubere uel nemo ducere uxorem. secure itaque instate quibus potestis, ut fiant quod uos estis; et orate uigilanter atque feruenter, ut adiutorio dexterae excelsi et abundantia misericordissimae gratiae domini et perseueretis in eo quod estis et proficiatis ad id quod eritis. ### English translation (Claude) Run your course, then, and run with perseverance, that you may lay hold of the prize; and by the example of your life and the word of exhortation carry off into this same course of yours as many women as you can. Do not let yourselves be broken in this zeal, by which you rouse many to imitate you, by the complaint of the foolish who say, “How will the human race survive if all are continent?”—as though this age were delayed for anything else than that the predestined number of the saints may be filled up; and the sooner it is filled up, the less, surely, will the end of the age be put off. Nor let it hold you back from your zeal to persuade others of your good if it is said to you: “Since marriage too is good, how will all goods be in the body of Christ, both the greater and the lesser, if all are changed by the praise and love of continence?” First, because even by trying to make all continent, there will then be only a few; for “not all receive this word.” But since it is written, “Let him who can receive it receive it,” those who can receive it do so when it is not kept silent even from those who do not receive it. Next, we ought not to fear that perhaps all will receive it and something of the lesser goods, that is, of married life, will be lacking in the body of Christ. For if all hear and all receive it, we ought to understand that this very thing was predestined: that married goods are already sufficient in the number of those members, so many of whom have passed from this life. For now, even if all should be continent, they are not going to give the honour of the continent to those who have already brought into the Lord's barns the thirtyfold fruit, if that is understood to be the good of marriage. So all these goods will have their place there, even if from now on no woman wishes to marry and no man to take a wife. Press on, then, confidently, with whomever you can, that they may become what you are; and pray watchfully and fervently that by the help of the right hand of the Most High and the abundance of the Lord's most merciful grace you may both persevere in what you are and advance to what you will be. ### Scripture references - 1 Cor 9:24: allusion, high confidence - Matt 19:11: quotation, high confidence - Matt 19:12: quotation, high confidence - Matt 13:8: allusion, medium confidence - Matt 13:30: allusion, medium confidence ### Translation notes - 1 Cor 9:24; Matt 19:11–12; the thirtyfold fruit, Matt 13:8, 23, which Augustine elsewhere assigns to marriage; the Lord's barns, Matt 13:30. The sentence on the thirtyfold fruit is difficult; the sense is that the married saints already gathered keep their own rank. ### Citation (SBL) Augustine, Bon. vid. 28 (CSEL 41:341–342; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-28). ## On the Good of Widowhood 29 - URL: https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-29 - Source: CSEL 41:342–343 - Translation: Claude (claude-opus-5-5), 2026-09-27 Summary: Augustine asks for the household's prayers and refers the daughter to his book On Holy Virginity. ### Latin text Deinde obsecro uos per illum, a quo hoc donum accepistis et huius doni praemia speratis, ut me quoque orationibus uestris memineritis inserere cum tota domestica uestra ecclesia. ordinatissime quippe prouenit, ut matri uestrae iam grandaeuae de oratione epistulam scriberem — ad ipsam quippe maxime pertinet orando concertare pro uobis, quae de se minus sollicita est quam de uobis — et ut ad te potius quam ad illam hoc de continentia uiduali opusculum facerem, quia tibi superare adhuc restat, quod iam aetas illius superauit. uirgo autem sancta proles uestra, si aliquid de sua professione desiderat ex laboribus nostris, habet grandem librum de sancta uirginitate, quem legat. de quo legendo etiam te commonueram, quoniam multa continet utrique necessaria castitati, hoc est uirginali atque uiduali, quae hic propterea partim tenuiter adtigi, partim omnino praetermisi, quia ibi copiosius disputaui. perseueres in gratia Christi amen. ### English translation (Claude) Next, I beseech you by him from whom you have received this gift and from whom you hope for the rewards of this gift, to remember to include me in your prayers, together with the whole church of your household. It happened most fittingly that I should write a letter on prayer to your mother, now far advanced in years—for it belongs above all to her to strive in prayer for you, since she is less anxious about herself than about you—and that I should compose this little work on widowed continence for you rather than for her, because for you there still remains to be overcome what her age has already overcome. But if the holy virgin, your daughter, wants anything from our labours concerning her profession, she has a large book, On Holy Virginity, to read. I had advised you too to read it, since it contains many things necessary for both kinds of chastity, that is, virginal and widowed, which I have here touched on lightly in part and in part passed over altogether, because I discussed them more fully there. May you persevere in the grace of Christ. Amen. ### Extrabiblical texts - Augustine, Virginit. (On Holy Virginity): allusion, high confidence ### Translation notes - “Your mother” (matri uestrae) is Proba, Juliana's mother-in-law, to whom Augustine wrote his Letter 130 on prayer. On Holy Virginity is on this site. ### Citation (SBL) Augustine, Bon. vid. 29 (CSEL 41:342–343; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/augustine-bono-viduitatis/19/#p-29).