Matthew 19:12Meaning & Commentary from the Church Fathers

It is erroneous to blame those who transform their desires through the guidance of others, as if they have removed the spark of carnal passion; true self-control arises not from external teachings, but from an individual’s own temperament. The one who embodies this highest form of virtue is the ultimate example: he does not arrive in the Kingdom of Heaven through the influence of others but through his own choice. The Lord, desiring us to willingly pursue the virtue of virginity, states, ‘He who can accommodate, let him accommodate.’ He does not impose virginity upon anyone, nor does He belittle the sanctity of marriage; rather, He simply holds virginity in higher regard.

Demonstrate your goodwill towards me; show this by transitioning from the carnal to the spiritual, moving from the constraints of the flesh to the elevation of the spirit, transforming from earthly origins to heavenly aspirations, and rising above bodily limitations. Thus, since it is not honorable to regard mere carnal existence as laudable, I expect something different from the Ospreys. Do not engage in spiritual adultery! Those who are aligned with Christ must not dishonor Him. Those conformed to the Spirit must not equate the Spirit with themselves. Paul asserts, “If I were still to please men, I would not be a servant of Christ” (Galatians 1:10). To serve the creation denies your Christian identity.

Why is the title “Christian” of such significance? Is it not because Christ is God, unless one adopts this name out of a mere earthly affection for Him? While I hold Peter in high regard, I am not labeled a Petrian; I respect Paul, yet I do not bear the name Pavlian. I refuse to borrow a title from humanity when I am created by God. Therefore, if you are recognized as Christians for acknowledging Christ as God, then embody this identity in both name and action. If you merely claim the name of Christ out of love, it holds less meaning than if you had assigned Him one of the many names based on human profession. Consider those who love horse-racing; they are identified by their colors and the sides on which they stand. You know these names well enough. If you are called Christian in this context, then the title bears little significance, regardless of your pride in it. However, if you are called Christian in the sense of confessing Christ as God, then manifest that confession through your deeds. If God is merely a creature, then your service is directed towards the creation and not the Creator. If the Holy Spirit is simply a creature, your baptism is rendered ineffective, leaving you in a precarious state.

Envision the Trinity as a single pearl, uniform in appearance and brilliance; if any part of this pearl is compromised, the entire beauty is diminishes. When you honor the Son to glorify the Father, the Father will not accept such honor; He will not be glorified through the Son's humiliation. A wise son brings joy to his father (Proverbs 10:1); how much more so the honor of the son should reflect honor back to the father! Accept this: seeking glory through the father’s disgrace leads only to dishonor for him (Sirach 3:10). Should you dishonor the Holy Spirit, the Son also does not receive your praise, for while the Spirit does not originate from the Father as the Son does, He is still from the same Father. Therefore, either honor the whole, or dishonor the whole, so that you may at least remain consistent in your beliefs. Halfhearted devotion is unacceptable; I desire your complete fidelity (and my heart aches for this; forgive my longing for those who oppose it!). You were once part of my body, and though now severed, you can be rejoined, which is why I speak with humility.

This is what it means for the Ospreys to uphold chastity in the eyes of the divine; for not only is physical sin categorized as fornication and adultery, but all sin—especially injustice—is regarded as such in the judgment of God. You may question, “How can we demonstrate this?” It is stated that they have committed fornication through their actions (Psalms 105:39). Consider also the brazen act of adultery. It is further stated, “they committed adultery with a tree” (Jeremiah 3:9). Thus, it is evident that there is also an adulterous faith. Therefore, while maintaining physical purity, do not engage in mental adultery. Do not assume that your unintentional preservation of carnal chastity suffices merely because you have yet to be unchaste in areas where temptation exists.

What purpose drives the wickedness above? Why do you pursue evil so unceasingly that it becomes essentially synonymous with being called an Osprey or an ungodly person? Unite with mankind; reason as is the nature of humanity. Steer clear of women’s gatherings and do not attach shameful doctrines to a disreputable name. Would you prefer I elaborated further, or is my previous message sufficient? Let the Ospreys also be dignified by the following words of Christ, for they serve to their honor. “For there are Ospreys,” says Christ, “who were born from their mothers, and there are Ospreys who were baptized by men, and there are Ospreys who made themselves Ospreys for the kingdom of heaven. He who is able to understand, let him comprehend.”

In my view, the word transcends the material, illustrating the higher through physical representations; it is insufficient, perhaps even trivial, to confine understanding solely to the carnal Ospreys, necessitating aspirations worthy of the spirit. Some seem to possess an inherent inclination towards virtue. When I reference nature, I do not disparage desire; I acknowledge both the inclination towards good and the will that activates this natural propensity. Others attain purity through instruction, shedding passions; these are what I consider the Ospreys—distinguished from the masses—when the teaching word separates good from evil, eliminating one while promoting the other (as exemplified by the commandment: avoid evil and do good” (Psalms 33:15)), nurturing spiritual chastity within them.

I commend this type of Ospreys highly, praising both the teachers and the learners—particularly the former for their ability to sever ties to vice, and the latter for their resilience in enduring such separation. Additionally, there are Ospreys who have chosen to make themselves fit for the kingdom of heaven. Some lacked teachers, yet became admirable instructors themselves. Your mother did not instruct you, nor did your father, priest, or bishop, nor any others entrusted to teach you; you have activated your mind, igniting the spark of goodness through your free will, uprooting sin, and acquiring a proficiency in virtue that renders it nearly impossible for you to succumb to evil. I thus hold this group of Ospreys in high esteem, even more than others. He who is capable of understanding, let him understand.

Choose your path: either follow a teacher or become your own instructor. It is disgraceful if passions remain unchecked, regardless of who addresses them; do not perceive a difference in the matter. A teacher is a creation of God, and you too are made by God. Although the mentor may precede you in status, the goodness achieved remains equally valid in both scenarios; the priority should solely be to eradicate passions from within ourselves. In order to prevent any root of bitterness from arising and causing harm (Hebrews 12:15), we must follow the image and honor the original image. Cut away the passions of the body and the soul; for the purity of the soul, far more noble than the body, demands a higher dedication to refinement of the spirit. If bodily purity is praiseworthy, consider how much more valuable and significant is the purity of the soul.

Eliminate the ungodliness of Arius, discard the wickedness of Sabellius, and ensure you do not misalign what should be rightly understood, nor create unwarranted divisions; do not reduce the Three to a single Person, nor misconstrue the Three as different in essence. It is commendable to profess the One, provided you grasp unity appropriately; likewise, it is praiseworthy to acknowledge the Three if you discern the proper distinctions, allowing for the individuality of the Persons while preserving the unity of the divine essence. This I prescribe to the laity, and this I command to the clergy and those in positions of authority. Assist the proclamation, all who have been called by God to offer support. It is significant to avert murder, to punish adultery, to curtail theft; incomparably greater is the task of fostering holiness and teaching sound doctrine. The impact of my words advocating for the Holy Trinity pales in comparison to your conduct—stopping the mouths of the wicked, aiding the downtrodden, halting murderers, and preventing murder; I refer not solely to physical murder but also to spiritual death, for every sin results in the demise of the soul.

Let this conclude my address, yet I extend a plea to all gathered here: husbands and wives, leaders and followers, elders, youth, and maidens of all ages! Endure losses to your possessions or bodies, but do not allow any harm to come to the doctrine of the Godhead. I honor the Father, I honor the Son, I honor the Holy Spirit; indeed, I, who profess this, worship alongside all of you, by, and through our Lord Christ Himself, to whom belongs glory and sovereignty forever. Amen.

Those three who maintain their virginity due to alterations made by human hands, due to iron, merit reproach rather than praise, as their indulgence in pleasure often exceeds even the limitations imposed by metal. Gregory the Theologian observes that some individuals seem to be innately inclined toward goodness. When I mention nature, I do not diminish the role of will, but rather acknowledge both the predisposition toward good and the will that actualizes that inclination. In some individuals, passions are curtailed by mentors. Others, lacking guidance, learn on their own to eliminate the roots of evil and dispel wickedness. Let those who can maintain such a life do so. Having established that virgins deserve commendation and celebrated celibacy while gently encouraging his listeners toward virginity, he acknowledges the magnitude of this endeavor and the rarity of its fulfillment, ultimately leaving it to individual choice. "Whoever," he states, "can contain or attain it, let him contain it."

Consequently, an individual whose natural circumstances or the actions of others lead to such a bodily change cannot be held accountable for that disfigurement; yet, when someone inflicts such harm upon themselves, it is considered a serious sin before God and akin to a form of self-destruction. This understanding sheds light on the foundation of the apostolic tradition, which is reflected in the aforementioned regulations that illustrate the Church's authentic view of moderation and the moral character expected of both clergy and laypeople alike. Likely, the catalyst for the establishment of this Apostolic Rule—presented as a law—was the sect of the Valesians, referenced by Epiphanius and Augustine, which emerged in the second century. This group misinterpreted the well-known teachings of Jesus Christ, leading them to embrace practices contrary to church teachings. The Apostolic rules were aimed at countering this sect, and the directness with which they are articulated indicates the severe threat of its harsh practices. It is reasonable to believe that this harmful influence spread significantly, as evidenced by the reiteration of these same rules at the First Ecumenical Council and later during the Ninth Ecumenical Council at Constantinople held at the Church of St. Apostles.

Thus, both the innate celibate and the chosen celibate exist within the same framework of natural celibacy. Why is spiritual or voluntary celibacy viewed as unnatural? It stems from a lack of understanding of nature. They only grasp what is instinctive, what pertains to the body, and by extension what is influenced by the spirit, failing to recognize its inherent natural order. It would be preferable if such individuals were purely materialistic, but they are not; when engaged in discussion on other matters, they exhibit reasoning.

Genuine abstinence that brings honor is not merely a result of physical limitations; rather, it stems from a will rooted in righteous intent. Thus, He remarks that some are born as eunuchs from their mother's womb, while others become eunuchs due to human decisions. The former preserve their purity out of necessity, but those who voluntarily choose to live as eunuchs for the kingdom of heaven are rewarded by their desire.

Likewise, some are “SCOPTS FROM PEOPLE,” having lost the ability to experience married life due to circumstances beyond their control, and such unwilling SCOPTS do not exemplify the asceticism of virginity. Moreover, there are those who consciously choose a life of celibacy for the Kingdom of Heaven, willingly forgoing the comforts of marriage. Their vocation as Ospreys is not achieved through the mutilation of their physical forms, which should never happen, but through the obliteration of sinful and impure thoughts. For to harm one’s body is to invite a curse: one deforms the divine creation. According to St. Chrysostom, “To cut off members was originally the work of the devil, a scheme of Satan to warp God’s creation and harm humanity, made in His image.” The devil seeks to undermine the freedom bestowed upon us by God, falsely claiming that evil arises from physical nature. Moreover, our desires are not subdued by physical deprivation but often exacerbated. Therefore, genuine Ospreys are those who reflect virginity in their hearts; fully capable of marriage and free from hindrances, they choose to live celibately for God’s sake to better serve Him without the distractions of family and worldly concerns. They engage in a worthy endeavor, striving to protect their souls and bodies along with their minds and hearts from all impure thoughts, words, and actions. Virginity represents a selfless sacrifice, rooted in conscience and the disposition of the heart. Even the apostles were granted the freedom to marry or remain celibate. This lifestyle is challenging, demanding a fierce inner struggle, but the reward is the Kingdom of Heaven. While virginity is not mandated for everyone, the Lord encourages, “WHO CAN DO IT, DO IT," indicating that if one’s heart affirms it, this commitment is achievable, particularly for the chosen who are called to it and eager to emulate the example of the Virgin Mary. St. Chrysostom remarks that if it is a matter of will, then why did He initially say, “Not all can receive this saying, but only those to whom it has been given?” This emphasizes the necessity of Divine assistance for those daring to undertake such a commitment, help undoubtedly granted to those who are willing. The Lord, in His boundless compassion, highlights the significance of preserving virginity without imposing it as a law, therefore intensifying the desire for it. He does not impose virginity nor dismiss marriage, yet He clearly favors virginity. As the Venerable Isidore Pelusiot notes, this counsel is not delivered as a command but rather as a gentle encouragement. St. Gregory the Theologian proclaims, “Marriage is a good thing, but I cannot claim it surpasses virginity." Virginity would not hold a place of honor were it not the highest calling. Those bound by the institution of marriage should not feel sorrow over this, for they must heed God rather than human authority (Acts 5:29). Conversely, both virgins and wives should come together in unity for the Lord, serving as mutual supports. Indeed, without marriage, there could be no celibacy; from marriage, virginity is born. Furthermore, marriage would lack dignity were it not for the fruitful blessings of God through virgins. A married woman ought to dedicate herself to Christ, and a virgin should be entirely for Christ. The calling to a life of virginity is for the elect; married life is a blessed journey for all. At the start of His mission to save humanity, our Lord and Savior honored the marriage at Cana in Galilee, and as His ministry concluded, He extolled virginity as a profound achievement, simultaneously bestowing His blessings upon children, the joy of every virtuous family. This touching narrative is beautifully conveyed by the holy evangelists.

Human beings, having been granted free will, are held accountable for their voluntary actions. If an individual experiences a conflict between flesh and spirit and conquers the sinful inclinations of the flesh through spiritual strength, then they deserve honor and glory. Conversely, if such a struggle is not possible, there can be no triumph to commend. Since Christ recognized virginity as a commendable quality, we cannot assume He praised Ospreys (eunuchs), whose virginity is involuntary and therefore lacks merit. Some Ospreys are born in this state, while others have become so not by choice but due to their incapacity for marital relations. Saint Gregory the Theologian reminds them, “Do not think highly of yourselves, Ospreys by nature! For your chastity has not faced temptation nor been tested by experience.” Furthermore, there are Ospreys who have been violated by others and thus rendered incapable of marriage through no fault of their own. In antiquity, it was common to employ eunuchs, those subjected to surgical alteration, as guardians of royal concubines' chastity. Boys were often made eunuchs, living as unwilling virgins. Clearly, their virginity cannot be attributed to them as a virtue.

Contrastingly, some Ospreys have chosen this state for the Kingdom of Heaven. This misunderstand interpretation has led to the self-denial observed among those in the sect of the Ospreys. They mistakenly believe that their voluntary renunciation of sexual relations, whether done independently or with assistance, is endorsed by Jesus Christ, ensuring their entry into the Kingdom of Heaven. Such assumptions reveal a profound misunderstanding. Christ did not elevate those who are involuntarily celibate over others with the promise of the Kingdom of Heaven. He spoke of virginity as an unconditional commitment to abstain from sexual relations, distinguishing between those who can engage in such relations and voluntarily refrain for the sake of attaining the Kingdom of Heaven. When referring to those born incapable or eunuchs, Jesus did not promise them a reward for their involuntary virginity; thus, He could not extend an award for those who had made themselves unable to engage in marriage. This conversation pertains, instead, to the voluntary virginity of individuals who possess the ability to marry. Aware of the challenges associated with retaining virginity, Christ does not impose this expectation on anyone, stating, “He who can contain, let him contain.”

It follows that everything discussed here regarding those who voluntarily pursue virginity is equally applicable to those who choose celibacy. But what exactly is the virtue of virginity? Why is celibacy deemed superior to matrimony? Why do not all possess the capacity to observe this tenet, but only those to whom it is granted? Some sectarian beliefs propose that marriage is inherently evil, making celibacy a virtue that leads to the Kingdom of Heaven. In opposition to this view, John Chrysostom asserts that marriage, a union ordained by God, cannot be labeled as evil. Merely abstaining from wrongdoing does not warrant any merit. The promise of the Kingdom of Heaven is extended towards virginity, affirming it as a genuine good with intrinsic value rather than an absence marked by the rejection of marriage. Chrysostom explains, “Virginity is therefore good because it eliminates unnecessary distractions of worldly concerns, allowing for undivided attention to Godly matters,” emphasizing that a virgin renounces not only the ties of matrimony and its associated cares but also the pleasures of the flesh that may divert attention from God. By forgoing marriage, they must simultaneously renounce all that binds them to earthly distractions and seek to fulfill God’s will, maintaining freedom from worldly preoccupations.

Chrysostom acknowledges the formidable nature of this commitment, affirming his understanding of its challenges and the profound struggle it entails. Achieving this goal demands a fervent soul, filled with courage and steadfastness against temptations. Navigating this path resembles walking on hot coals without being scorched, confronting the sword without suffering injury, for the power of lust equals that of fire and iron. Should the soul be unprepared and yield to temptation, it will inevitably find its own destruction. Hence, one must cultivate an unyielding mind, vigilant observation, patience, robust defenses, and, above all, divine assistance, for without the Lord’s guard, even the watchman’s efforts are in vain. How can this divine help be attained? By earnestly committing oneself, pursuing a sound mind, diligence in fasting and vigilance, and adhering to God’s commandments—most importantly, without pride. Even when great efforts are undertaken, one should remain conscious of the truth that, “unless the Lord builds the house, those who build it labor in vain.” To all these reflections, we affirm that a committed struggle against the flesh, alongside a sincere cry for divine aid, will surely receive response, as it is written, “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you.” Yet, for those who make no effort to combat the flesh but only pray for victory, expectations of receiving gifts from above would likely be misplaced. The ability to maintain purity in body and spirit, amid all worldly temptations, requires one’s diligence, supported by God’s grace. Thus, those who aspire to live in virginity can rely solely on divine assistance, rather than expecting it as an unmerited gift.

This has led to significant self-harm, both through physical mutilation and by obstructing the will to do good.

Furthermore, the devil has introduced the erroneous doctrines of fate and inevitability, striving in every manner to undermine the freedom bestowed upon us by God, insisting that evil arises from our physical nature, thereby subtly propagating numerous falsehoods. Such are the darts of the enemy! Therefore, I implore you to steer clear of this transgression. Moreover, our desires, when approached through self-mutilation, are not subdued but rather inflamed.

There are those who, by their very nature, lack a desire for marital relations, but their abstinence does not inherently grant them virtue. Then there are others who have chosen to live celibately due to human influence. However, true scorpions for the kingdom of God are not those who mutilate their bodies—such acts are sinful—but rather those who practice self-restraint. It is important to comprehend that some are naturally disinclined towards lust, while others abstain from sinful desires through human guidance. Ultimately, there are those who, driven by their own will, choose the path of chastity. Such individuals are commendable, as they are self-reliant and willingly embark on the journey toward the kingdom of heaven.

Desiring that we pursue virtue through our own volition, the Lord invites us by saying, "let him who can accommodate, accommodate him!" Thus, He does not coerce anyone into a life of virginity nor does He reject marriage; rather, He holds virginity in higher regard.

In the New Testament, while Osprey was not regarded as a disqualifying factor for entry into the Church (see Acts 8:27, 37-38; Isaiah 56:3-5), it was never endorsed or acknowledged as a pathway to salvation (Rules of the Holy Apostles 22-24; First Rule of the First Ecumenical Council). Those identified as Ospreys were distinctly viewed as suicides and adversaries to God’s creation. In discussions surrounding marriage, Oskopchism is only relevant as a tangible barrier to matrimony.

When the disciples of Jesus Christ suggested that it might be preferable for a man to choose celibacy over marriage without the possibility of divorce, Jesus responded by indicating that not everyone possesses the ability for celibacy and highlighted defilement as a hindrance to marriage. However, this discussion extends beyond transient reasons for celibacy, encompassing all factors—whether stemming from individuals, others, or even nature—that inhibit the possibility of marriage. Our experiences reveal that barriers to marriage extend beyond Oskopstvo, which remains exceedingly rare considering the infrequency of excommunication in regions where such institutional practices exist. Thus, our focus here shifts from natural Ospreyism to the broader array of impediments to marriage. Predominantly, these obstacles originate from the inner disposition of individuals; only such internal factors possess sufficient weight to compel celibacy.

Jesus Christ identifies three categories of celibacy, or correspondingly, three sources of these abstentions: those derived from natural conditions, external social pressures, and personal choice. Some individuals may find themselves devoid of the desire or strength for marriage due to health issues or inherent tendencies, leading to their celibacy. Others, due to their professional responsibilities or social and familial roles, may be compelled to abstain from marriage against their own wishes, thus experiencing celibacy imposed by external circumstances. Lastly, some choose to forego marital life out of fervent devotion to God's glory or pursuit of supreme spiritual achievement, thus becoming spiritual Ospreys by their own volition. St. John Chrysostom remarks, “Christ calls here not those who have cut off their members, but those who have cut off the thoughts of corruption and full of depravity, using for this purpose not with an iron knife, but with thought and prudence and with the help of God.”

This expression conveys the strength and resolve often found in the Lord's commandments concerning the battle against worldly temptations, sin, and the devil (see Matthew 5:29-30, 37, 39; John 12:25). A grave misinterpretation of the intended meaning and the essence of the Gospel could view the Lord's words as advocating for immoral behavior; only a misguided mind or total insanity could perceive self-deprecation as a divine blessing granted alongside faith and comprehension of the kingdom of God’s secrets. To regard virginity as the ultimate and most perfect state seems contrary to the divine law of marriage proclaimed through Adam's words and reiterated by Jesus Christ (Matt. 19:5). However, this law does not imply an absolute obligation for all to marry; rather, it signifies the permanence of a union once established, highlighting the mutual responsibilities of the spouses who become one flesh. To prevent anyone from dismissing virginity as purposeless and unnatural, the Lord assigns it a noble aim: for the sake of the kingdom of heaven. In the absence of this purpose, a departure from marital life may indeed seem unnatural and void, but when aligned with this ambition, it transforms into a profound act of self-dedication, a renunciation of the pleasures of family life in pursuit of closer communion with the Lord. It entails abandoning the burdens of earthly existence to wholly serve the kingdom of God, thereby elevating and sanctifying the entirety of one’s being through this divine service (1 Cor. 7:8-9, 32-38, 38). Whoever is able to accept this calling, let them do so. No one is compelled, but those who are capable are invited to embrace the noble path of virginity, which promises the greatest rewards.

The term "spiked of men" refers to the ancient practice of forcibly emasculating individuals selected to serve in the harems of royalty, known as eunuchs. Additionally, certain forms of self-damage were customary among the pagans. Lastly, there are those who might be likened to scorpions, "who scraped themselves for the kingdom of heaven," implying not a physical alteration but rather a spiritual shedding of sinful thoughts. For one may harm the body but remains under a curse; such cutting off does not tame the desires but rather provokes them further. This notion of spiritual castigation encompasses the commitment to a life of celibacy for the purpose of serving Christ and advancing His mission, striving for the Kingdom of Heaven. Such a person focuses solely on Christ and the work of salvation without being distracted by the concerns of family life (cf. 1 Cor. 7:32-35). This represents a true accomplishment, as it requires significant struggle, yet a reward—the kingdom of God—is promised to those who succeed.

However, this path is not for everyone: "He that can contain, let him contain," the Savior states, underscoring the weightiness of maintaining virginity while not imposing it as an obligatory mandate. He thus reveals the potential for this virtue to be attainable, stirring a desire for it within others. "The Lord neither compels virginity nor scorns marriage; however, virginity is favored." St. Gregory the Theologian, reflecting on the Ospreys, suggests that the physical descriptions serve to illustrate deeper spiritual truths. Some individuals naturally gravitate towards goodness. When I mention natural inclination, I do not disregard the will but assume both—the propensity for goodness and the will that activates it. Others cleanse themselves through education, cutting away harmful passions, which I refer to as the Ospreys, those baptized from within their communities, guided by mentors who distinguish between good and evil, fostering spiritual purity within them. I commend these Ospreys and greatly honor both the mentors and those they guide.

Some have lacked mentors yet have become exemplary for themselves, igniting their minds and fueling the spark of goodness through their free will. They have become so adept in virtue that turning to evil seems almost impossible. Thus, I hold this group of Ospreys in even higher regard than others. Choose whichever path you favor: follow a teacher or become a mentor for your own self. It is only disgraceful if passions remain unyielded.