Gregory of Nyssa, On Virginity

The discourse of our holy and blessed father Gregory of Nyssa concerning virginity and the divine polity. Bless us, O Lord! 1. The purpose of this discourse of ours, O beloved ones, is this: to implant in the heart of the reader a desire for a life of virtue. And since in that worldly polity, as the holy apostle says, there are many tumults and disturbances, for this reason in this book of ours, as a door and entrance to the honorable life and the divine polity, we have first established virginity. For those who are bound by the bonds of the world, it is difficult for them to enter into that divine life by a secluded joining; but those who are separated from this life full of turmoil, it is very easy for them "to be steadfast" in those high contemplations of the mind "without care," when they are far from the tumults of the world.

And since such a brief teaching is not very suitable for persuasion, and with a simple word no one can incline a man toward some deed unless he first extol and honorably display that deed toward which he wishes to lead him by his teaching, for this reason our discourse begins first with a eulogy of virginity and thus proceeds to teaching; and since a greater manifestation of the good occurs when the difficulty of its opposite is revealed, for this reason we have also mentioned the difficulty of worldly life and then introduced a depiction of the life pleasing to God; and that he who is involved in worldly cares is unable to attain it. And since those who have withdrawn from the world need to completely expel carnal desire, for this reason we have fittingly inquired in its proper place what that true desire is for which the power of desire was given by the Creator to our nature. And since we have revealed this to the best of our ability, thereafter, step by step, the inquiry arose as to by what means we might attain that true good.

And it found true virginity, separated from all defilements of sin, well and skillfully for such a matter, and our word, although it may be drawn here and there, strives entirely toward the praise of virginity. But our word passed over those individual modes of life which were attained by the doers of this honorable life, for it fled from excesses; yet it set down the roots of the commandments and made teaching about them, and introduced this also, that none of the good things should be neglected and that one should flee from excesses. And since when a man sees some who are greatly distinguished in some deed, he becomes diligent for the gaining of that deed, for this reason we have rightly mentioned the holy ones distinguished in celibacy. And since the ancient forms of virtue do not so much inspire a man as the newly made ones, for this reason we have fittingly mentioned at the end of the word the virtue of our bishop and father, as the only one capable of such teaching.

But that mention was not made by name, but from the deeds which reveal for whom our word is intended, so that those who after our times examine our word may not direct their mind toward the incomplete, but only understand how it is fitting to live this kind of life in a proper manner, and they may take such as guides of virtue, so that either they may find what they seek, or they may not be ignorant of what is fitting. And you, when you read, may find such power in these words: I. First, that virginity is above all praise; II. And then, that virginity belongs to that pure and incorporeal nature; III. And after this, one may find mention of its difficulty, which marriage possesses; and that the speaker of these words also once fell into its snares;

IV. And then, that the beginning of all the hardships of this life comes from marriage, and what it is like to be truly separated from the world. V. And after this, you will find that the incorruptibility of the soul must precede the purity of the body. VI. And then you will read that Elijah and John attained this good life. VII. And again, that marriage is not evil. VIII. And then, that it is difficult to attain that desired life if the soul is scattered among many affairs. IX. And that it is difficult to change custom in every respect. X. And after this, you will find what the true intention is. XI. And by what means one may attain that true good. XII. And that whoever purifies himself will see in himself that divine beauty.

XIII. And that the beginning of its own care is separation from marriage. XIV. And that virginity is superior to the power of death. XV. And that true virginity is seen in every deed. XVI. And that if anyone departs even a little beyond the boundaries of virtue, he is subject to punishment. XVII. And that it is incomplete with regard to the good, which lacks even one virtue. XVIII. And that it is necessary that all the powers of the soul be directed toward virtue. XIX. After this, you will find the mention of Mary, the sister of Aaron, that she began in this polity. XX. And then, that it is impossible for the soul to be enslaved by carnal desires and at the same time to have that divine joy.

XXI. And that it is necessary, for whosoever desires to live well, to be estranged from every fleshly desire. XXII. And that even asceticism beyond measure is not at all good, for both the pleasure of the flesh and excessive toil hinder the soul from perfection. XXIII. And then this is found, that it is necessary that he who would learn to live well in this life should learn from him who guides him.