For I would that all men were even as I myself. But every man has his proper gift of God, one after this manner, and another after that.
All Commentaries on 1 Corinthians 7:7 Go To 1 Corinthians 7
Cornelius a Lapide
AD 1637
For I would that all men were even as I myself. That is so far as the single life and continency is concerned. The Apostle means that he wishes it if it could well be. I would, therefore, denotes as inchoate and imperfect act of the will. This is evident too from his subjoining,
But every man hath his proper gift of God. The word all again means each one, or all taken one by one, not collectively. For if all men in a body were to abstain, there would be no matrimony, and the human race and the world would come to an end together. In the same way we are said to be able to avoid all venial sins: that Isaiah , all taken singly, not collectively, or in other words, each one. Others take all collectively, inasmuch as if God were to inspire all men with this resolution of continency, it would be a sign that the number of the elect was completed, and that God wished to put an end to the world. But Paul was well aware that God at that time was willing the contrary, in order that the Church might increase and be multiplied through matrimony. The first explanation therefore is the sounder.
But everyman hath his proper gift of God, one after this manner and another after that, That Isaiah , he has his own gift of his own will, says the treatise de Castitate, falsely assigned to Pope Sixtus III, which is preserved in the Biblioth. SS. Patrum, vol. v. It Isaiah , however, the work of some Pelagian; for the tenor of the whole treatise is to show that chastity is the work of free-will, and of a man"s own volition, and not of the grace of God. (Cf. Bellarmine, de Monach. lib. ii. c31 , and de Clericis, lib.i. c21 , ad4.) But this is the error of Pelagius; for if you take away the grace of God from a man"s will it can no longer be called "his proper gift of God." For the will if a man is nothing else but the free choice of his own will. For God has given to all an equal and similar gift of free-will; wherefore that one chooses chastity, another matrimony, cannot be said to e the gift of God if you take away His grace; but it would have to be attributed to the free choice of each Prayer of Manasseh , and that choice therefore in diverse things is unlike and unequal.
Proper gift then denotes the gift of conjugal, virginal, or widowed chastity. But heretics say that priests therefore, and monks, if they have not the gift of chastity, may lawfully enter on matrimony. But by parity of reason, it might be said ghat therefore married people, if they have not the gift of conjugal chastity, as many adulterers have not, may lawfully commit adultery, or enter upon a second marriage with one that is an adulterer. Or again that if a wife is absent, is unwilling, or is ill, the husband may go to another woman, if he alleges that he has not the gift of widowed chastity. And although the passion of Luther may admit this excuse as valid, yet all shrink from it; and the Romans and other heathen, by the instinct of nature, regarded all such tenets as monstrous.
I reply, then, with Chrysostom and the Fathers cited, that the Apostle is here giving consolation and indulgence to the weak, and to those that are married, for having embraced the gift and state of conjugal chastity, then before they might have remained virgins. For of others that are not married he adds, It is good for them if they abide even as I that Isaiah , it is good for them, if they will, to remain virgins; but this I do not command, nay, I am consoling the married, and I permit them the due use of wedlock, in order that they may avoid all scruple, by the reflection that each one has his own gift from God, and that they have the gift of wedlock, i.e, conjugal chastity; for matrimony itself is a gift of God, and was instituted by Him. God wills, in order to replenish the earth, in a general and indeterminate way, that some should be married; and yet this gift of wedlock is less than the gift of virginity.
It may be said that not only is matrimony a gift from God, but that one is a virgin and another married is also a gift from God. I answer that this is true enough, as when God inspires one with a purpose to lead a single life, and another a married life; as, e.g, in the case of a queen who may bear an honest offspring to the good of the realm and the Church; but still God does not always do this, but leaves it wholly to the decision of many whether they will choose the married or unmarried life.
It will be retorted, "How, then, is it that the Apostle says that each one has his proper gift of God?" I answer that this word gift is of two-fold meaning: (1.) It denotes the state itself of matrimony, or celibacy, or religion; (2.) The grace that is necessary and peculiar to this or that state. If you take the first, then each man"s own gift is from God, but only materially, inasmuch as that gift which each one has chosen for himself and made his own is also from God. For God instituted, either directly or by His Church, matrimony and celibacy and other states, and gave this or that state to each one according as he wished for it; and in this sense each one has his own gift, partly from God and partly from himself and his own will. But properly and formally, that this gift or that is proper to this or that Prayer of Manasseh , is often a matter of free-will. Yet it may be said to be so far from God as the whole direction of secondary causes, and all good providence generally is from God. For God in His providence directs each one through his parents, companions, confessors, teachers, and through other secondary causes, by which it comes to pass that one devoted himself, though freely, to matrimony, another to the priesthood. For all this direction does not place him under compulsion, but leaves him free.
Here notice1. that the Apostle might have said, "Every man hath his proper state of himself, having chosen it by an exercise of his free-will;" but he chose rather to say that "every man hath his proper gift of God," because he wished to console the married. Lest any one, therefore, who was of scrupulous conscience and penitent should torture himself and say, "Paul wishes us to be like him, single and virgins; why ever did I then, miserable man that I Amos , enter into matrimony? It is my own fault that I did not embrace the better state of virginity, that I have deprived myself of so great a good, that I have plunged myself into the cares and distractions of marriage"—for this is how weak-minded, troubled, and melancholy people often look at things, and especially when they find difficulties in their state; and therefore they seek after higher and more perfect things, and torture themselves by attributing to their own imprudence the loss of some good, and the miseries that they have incurred—Paul, then, to obviate this, says that the gift, in the sense explained above, is not of man but of God. And therefore each one ought to be content with his state and calling, as being the gift of God—ought to be happy, perfect himself, and give thanks to God.
2. Gift may be the grace befitting each state. The married require one kind of grace to maintain conjugal fidelity, virgins another to live in virginity; and this grace peculiar to each is formally from God, because, it being given that you have chosen a certain state, whether of matrimony, or celibacy, or any other, God will give you the grace that is proper to that state to enable you, if you will, to live rightly in it. For this belongs to the rightly ordered providence of God, that since He has not seen fit to prescribe to each of us his state, but has left the choice of it, as well as mist other things, to our own free-will, He will not forsake a man when he has made his choice, but will give him the grace necessary for living honestly in that state. Consequently He will supply to all the means necessary to salvation, by which, if thy are willing, they will be enabled to live holily and be saved. For else it would be impossible for many to be saved, as, e.g, for religious and others who have taken a vow of chastity, for one married who has bound himself to a person that is hard to please, infirm, or detestable. To meet and overcome such difficulties they need to receive from God proper and sufficient grace. For neither the married can be loosed from matrimony, nor the religious from their vow, to adopt some other state more fitting for them.
In this the sense of this passage is: Choose whatever state you like, and God will give you grace to live in it holily. So Ambrose. And that this is the strict meaning if the Apostle is evident from the words, "For I would," which import: I have said that I allow, but do not command, the state of wedlock; for I would that all would abstain from it, and cultivate chastity, and live a single life; but still each one has his own gift—let him be content with that, kat him exercise that. Let the single man who has received virginal or widowed chastity, i.e, the grace by which he can contain himself, look upon it as the gift of God; let the married, who has received conjugal chastity, i.e., the grace of using wedlock chastely, look upon it as the gift of God, be content with it, and use it as such.
Hence it follows (1.) that God gives to minks, even though they be apostates, the gift of sufficient grace to enable them, if they will, to live chastely; that is to say, if they pray to God, give themselves to fasting, to holy reading, to manual labour, to constant occupation. Otherwise they would be bound to an impossibility, and God would be wanting to them in things necessary, and they would not have the gift proper to their state, although the Apostle here asserts that each one, whether unmarried, or virgin, or married, has the gift of chastity proper to his state.
It follows (2.) that if any one changed his state for the better, God also changes and gives him a greater gift, and a greater measure of grace befitting that state, for this is necessary to a more perfect state. So the Council of Trent (Sess. xxiv. can9) lays down: "If any one says that clerks who have been placed in Holy Orders, or regulars who have solemnly professed chastity, and who do not think that they have the gift of chastity, can lawfully enter into matrimony, let him be anathema, since God does not deny it to them that seek for it, nor suffer us to be tempted above that we are able."
Hath his gift of God. The gifts of God are twofold1. Some are wholly from God. So the gifts of Nature, which is but another name for god, inasmuch as He is the Author and Maker of Nature, are talent, judgment, memory, and a good disposition. The gifts of grace again are faith, hope, charity, and all the virtues infused by God, as the Author of grace.
2. Other gifts are from God indeed, but require for their due effect out co-operation. For example, all prevenient grace and good inspirations are gifts of God; so all good works, and the acts of all virtues, are gifts of God, says S. Augustine, because he gives (a) prevenient grace to excite us to these works and these actions, and (b) co-operating grace, by which He works with men to produce such things. Yet this grace so acts that man is left free, and has it in his power to act or not, to use this grace or not. In this sense all good works are gifts of God: yet they are free to Prayer of Manasseh , and subject to his will and power. Of this second class the Apostle is here speaking in connection with the gift of chastity. The gift of chastity Isaiah , strictly speaking, an infused habit, or an acquired habit in those who already have it infused. But for those who have not yet the habit, there is sufficient help of grace, both internal and external, prepared for each one by God, so that by freely co-operating with it, each one may live in chastity, if he is willing to use that help. And this is evident from what is said in vers25 , 35 , 38 , about the single life being counselled by God and Christ, who puts it before all men, and advises them to adopt it. But God does not advise a man to anything which is not in his power; but the single life is not in the power of each Prayer of Manasseh , unless his will is helped by the grace of God. Therefore Christ has prepared, and is prepared to give to each one, this grace that is necessary to a single life and to virginity. If he is ready to give to each one virginal chastity, much more conjugal. Whoever, therefore, has his proper gift, that if his proper grace, in its beginning, will have it also in its perfect ending, if he will only pray to God earnestly and constantly to give him the grace prepared for him, and then co-operate vigorously with the grace that he has received.
