THEOSISJerome of Stridon
I wonder if I did not mention this at the outset of my work. We do not criticize matrimony following the teachings of Marcion and Manichaeus, nor do we view marriage itself as detestable, as asserted by Tatian, the leader of the Enkratites, who not only condemns marriage but also scorns the sustenance created by God for our nourishment. It is clear to us that within a great household, there exist vessels made of both gold and silver, as well as those of wood and clay. Upon the foundation of Christ, established by Paul the architect, some construct with gold, silver, and precious stones, while others build with wood, hay, and stubble. We do not reject a righteous marriage nor the sacred union.
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We find in the initial commands of God the call to "Be fruitful and multiply, and fill the earth" (Genesis 1:28). However, we still regard matrimony as lesser than virginity, which emanates from it. Does the existence of gold make silver any less valuable? Is it a disgrace for the tree and the green plants if the root, leaves, and stalk are favored over the fruit and grain? Just as the fruit comes forth from the tree and grain from the stalk, virginity stems from matrimony. The yields of a hundred, sixty, and thirty may arise from the same soil and sowing, yet they differ greatly in abundance. The thirty represents married women; the very number itself (XXX), as if embracing in a complex unity, signifies husband and wife. The sixty (LX) refers to widows, symbolizing their humble and unfortunate state, which can be expressed with the thumb—since the more challenging it is for one who has indulged in worldly pleasures to resist them, the greater their reward. The hundred (C), which I urge you to note, is transferred from the left hand to the right. Although it uses the same fingers that denote married women and widows on the left, here it is illustrated as a ring, representing the crown of virginity. I pose this question: does such a statement belittle marriage? We have established that virginity is like gold, while marriage is akin to silver. Both the hundred, sixty, and thirty arise from a single field and sowing, despite their distinct quantities. Who among the audience will judge me unjustly, not based on my words, but from their own interpretations? Moreover, we have been far more accommodating in our views on marriage than many Latin and Greek interpreters, who assign the number one hundred to martyrs, sixty to maidens, and thirty to widows, suggesting that the married are excluded from the blessings of a fruitful harvest. To ensure my initial caution remains intact without lapsing into further imprudence, I have outlined the components of my discussion and when addressing specific questions, I earnestly stated: "I beseech you, virgins and abstainers, spouses and second cousins of both genders, support my efforts with your prayers." Jovinian stands against all in general. Can I, who seek the prayers of those I wish to aid my labor, condemn them in Manichaean delusion?