But he said unto them,
All men cannot receive this saying, only they to whom it is given.
All Commentaries on Matthew 19:11 Go To Matthew 19
Cornelius a Lapide
AD 1637
To whom it is given: Arabic, those who are given, viz, to God and continence. So in Religious Orders those who are converted are called given, i.e, to religion.
Do not receive: Origen and Nazianzen (Orat31.) translate ΧωÏου̃σι are not capable. And by capacity they mean a natural inclination to celibacy, which all have not. But it is better to translate with the Vulgate do not receive, or contain. As it were, narrow vessels do not receive into them, do not embrace so arduous a counsel as that of celibacy, but only those to whom is given by God this great gift of continency. Where observe, although all the faithful may not have the gift of continency, so that they have continence in Acts , as all the just have not the gift of perseverance, by which they actually persevere in justice, yet all the just have the gift of perseverance in such sense, that they may, if they will, persevere in God"s grace. Thus in like manner all the faithful have the gift of continence in the first instance. And by it they may contain if they will; viz, if they assiduously beg of God the grace of continence, and if they co-operate with that grace by guarding their eyes, by fleeing from sloth, and so on. Thus SS. Chrysostom, Origen, Theophylact, Euthymius, Jerome in this place, S. Augustine (in Psalm 138), S. Ambrose (lib3 , de Viduis), Tertullian (lib. de Monog.), and others. Christ in this place, as well as S. Paul ( 1 Corinthians 7:7), gives the counsel of continence to every believer. For nothing is counselled except what is in man"s power and good pleasure with God"s grace, which truly He offers and provides for all who ask it. It is otherwise with the gifts of prophecy, tongues, healing, miracles. For the grace of these God does not offer to every one, but only to a few of His elect for the common good of the faithful. Listen to S. Jerome, "It is given to those who have wished, who have laboured that they may receive." Song of Solomon , too, Euthymius says, "It is given to those who ask, but not for mere asking, but to those who ask fervently and perseveringly. What is meant is that virginity is a gift of God, given to those who ask for it as they ought to ask." So also Auctor Imperfecti, "When He says, to whom it is given, it is not meant that it is given to some and not to others, but He shows that unless we receive the help of grace, we have no power at all of ourselves. But grace is not refused to those who desire, for the Lord says, Ask and ye shall have." And S. Chrysostom, "If it is a work of election, wherefore is it that He immediately said, All do not receive it, &c.? It is that you may learn thoroughly the peculiar nature of this warfare, that it is not like a kind of necessity bestowed as it were at random. It is given to those who freely choose it. He spoke as He did in order that He might show the necessity of grace from above—which grace is provided for all who seek it, if we would come forth victors in this warfare." S. Chrysostom adds that we ought not to be slothful in our resolution of continence, because some may fall from continence. Since soldiers falling in battle do not discourage their comrades, but rather stir them up to fight more valiantly. Lastly, the same S. Chrysostom suggests a consideration, by means of which celibacy is shown to be not only possible but easy to every one. "Consider with thyself," he says, "that if thou wert a eunuch, either by nature, or by the wrong-doing of Prayer of Manasseh , thou wouldst be deprived of these pleasures, and wouldst obtain no reward by being deprived of them. Give thanks therefore to God, because thou wilt obtain great rewards and bright crowns, if thou livest thus as they do without any rewards at all. Yea, indeed thou mayest do it much more easily, safely and pleasantly than they can, both because thou art strengthened by the hope of recompense, and because thou rejoicest in the consciousness of thy virtue, and art not tossed by such vast billows of desire. For the cutting off a member is not like the bridle of reason. yea verily, it is reason alone which restrains such waves as these we are speaking of. For I should not say that this sting of desire proceeds from the brain, or from the loins but from a lascivious mind, and from neglecting to watch over the thoughts."
