JDFM-3.1-Wren-Jovinian.Pdf
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ƫăċāƫĨĂĀāĂĩčƫćġāĈ ..%#!Čƫ!(%5Čƫ* ƫ0$!ƫ %!..$5ƫ+"ƫ !.%0ƫ%*ƫ0$!ƫ +2%*%*ƫ+*0.+2!./5 C. MICHAEL WREN Discussions in the early church as a path toward greater spirituality. Extra-canonical C. Michael Wren, Jr., regarding the doctrine of the Trin- writings such as !e Acts of Paul and !ecla and !e Acts (Ph.D., The ity, the relationship of the deity and of !omas gained a wide readership and glori"ed celi- Southern humanity of Christ, the doctrine of bacy. !e third century Alexandrian theologian Origen Baptist Theological predestination, and the consequences taught that asceticism was essential to the process of Seminary) of Adam’s sin are widely-known and sanctification for believers, and he greatly influenced is senior pastor of New well documented. !e church fathers many of the early hermits who retreated into the deserts Life Baptist Church in Greencastle, Indiana. He has did not, however, neglect the institu- of Egypt. Athanasius’ Life of Antony helped promote taught church history at tion of marriage or ignore its place their sacri"ces and struggles to Christians in the East the North Georgia campus in the life of the church. Marriage and West throughout the third and fourth centuries.1 of New Orleans Baptist and sexuality had been a subject of Despite the growing popularity of the ascetic move- Theological Seminary and Christian studies at Truett- importance for secular philosophers, ment, however, not everyone believed that sancti"ca- McConnell College. He is Jewish rabbis, and Jewish ascetic tion needed to involve sexual renunciation. Although the author of articles in the groups like the Essenes for centuries. by the end of the fourth century celibacy was viewed by field of church history for Tennessee Baptist History !ough some maintained the impor- many as a superior path to favor with God, not everyone as well as a chapter in tance of marriage, others taught the agreed. One Roman churchman, a monk named Jovin- Trained in the Fear of God need to abstain from sex in order to ian, challenged this emerging consensus and articulated (edited by Randy Stinson and Timothy Paul Jones). pursue more spiritual or philosophi- the belief that marriage and celibacy were equal in God’s Michael lives in Greencastle cal endeavors. In the second century, sight. He critiqued not only celibacy as superior in God’s with his wife, Angela, and heretical groups such as the Gnostics, sight, but also the hierarchy of merit that had emerged his children, William and Anna. He enjoys hiking, Marcionites, and Encratites emerged, in patristic soteriology. !ough most of Jovinian’s work drinking Coca-Cola, and denying the goodness of human sexu- is lost, his ideas challenged the church to think deeply watching University of ality and demanding celibacy from about the institution of marriage. Georgia athletics. believers. In response, second century apologists defended the goodness of ƫƫƫƫ marriage. However, several factors “Marriage replenishes the earth, virginity "lls Paradise.”2 helped popularize sexual renunciation So wrote Jerome (c. 347-420), the Bible scholar and 6 7 CM-130-2012 JDFM 3.1 Fall 2012.indd 6 12/7/12 10:19 AM ascetic of Bethlehem, in the last decade of the fourth followers did not come only from the married laity, who century. He argued that marriage ful"lls God’s plan to might understandably be attracted to his arguments. populate the earth, as Genesis 1 and 2 explain. Virgin- Indeed, some clergymen and monks who were devoted ity, however, has a special place of importance in the to a celibate life were also convinced. Jovinian’s teach- mission of the church. In making this argument, he did ings also led to changes in his lifestyle. He was himself not intend to denigrate marriage. “If I have called vir- devoted to celibacy, but based on negative comments ginity gold, I have spoken of marriage as silver.” Fur- made by Jerome, Jovinian must have allowed himself the thermore, he argued, Jesus’ parable of the soils teaches indulgence of eating "ner foods, taken greater care in his us that while all believers bear fruit from the same soil appearance, associated freely with women, and made use because of the same act of sowing, the amount of fruit of the public baths. Jerome considered all such activity di#ers widely—some a hundred, some sixty, and some to be contrary to the ascetic ideal.9 thirtyfold. !us while marriage bears fruit for Christ, Several responses to Jovinian’s teachings came rather virginity bears more.3 In his writing on virginity and quickly. Jerome, though living in Bethlehem, wrote marriage, Jerome made clear that he considered virginity Against Jovinian and sent the treatise to his contacts to be worthy of greater merit in heaven than marriage. in Rome. Pope Siricius responded too, excommuni- Jerome was not alone in his conviction that virgin- cating Jovinian and his followers as “promoters of the ity bears more eternal fruit than marriage. Many con- new heresy and blasphemy,” and notifying a number of temporaries shared this opinion. Augustine (354-430), western bishops of this decision.10 Ambrose, in response bishop of Hippo in North Africa, stated regarding a to Bishop Siricius’ letter, likewise condemned Jovin- vow of life-long virginity that “there is a special splendor ian and likened his views to those of the Manicheans.11 there . that is not bestowed on everyone who lives for- !e condemnations of Siricius and Ambrose must have ever, but only on certain ones.” While marriage should come a$er Jerome received the request to write Against not be condemned, it also should not be made equal to Jo"inian, because Jerome proceeded with his argument the gift of celibacy.4 Siricius, who served as bishop of as if the matter had not been resolved by the Church. Rome from 384-399, made a similar statement in a let- Later in the year 393, however, and because his own ter addressed to several western bishops: “Assuredly we treatise against Jovinian had raised concerns, Jerome receive without scorn the vows of those marriages which wrote another letter (“Letter 48”) defending his own we assist at with the veil, but virgins, for whose exis- arguments in which he referenced the o%cial condem- tence marriage is necessary, as being devoted to God, we nation. Finally, in 398, Jovinian was condemned by the honor more highly.”5 Ambrose (c. 339-397), the bishop emperor to be beaten with leaden whips and exiled to of Milan, echoed that opinion in his reply letter to Siri- the island of Boa. His other conspirators were likewise cius, “Marriage is good: through it the means of human sentenced to exile on “solitary islands situated at a great continuity are found. But virginity is better: through it distance from each other.”12 Jovinian’s challenge to the are attained the inheritance of a heavenly kingdom and consensus regarding marriage and sexuality had led to a continuity of heavenly rewards.”6 the branding of heresy, the sentence of excommunica- Jerome wrote his treatise on virginity and marriage tion, torture, and "nally exile. in 393 at the request of some friends in Rome because of the popularity of a new treatise that challenged popular ƫ ƫƫ ƫƫ thought on celibacy and marriage. !e new treatise was Čƫ Čƫƫƫ written by a Roman churchman named Jovinian, whom ƫƫ Jerome called “the Epicurus of Christianity.”7 According Despite Ambrose’s accusation, Jovinian’s teaching was to Siricius, Jovinian and his followers spoke at church not Manichean, but it did present a signi"cant biblical meetings about marriage and celibacy and garnered a and theological challenge to the teaching regarding mar- signi"cant following.8 Jerome marveled that Jovinian’s riage, sexuality, and sancti"cation that had become pop- 6 7 CM-130-2012 JDFM 3.1 Fall 2012.indd 7 12/7/12 10:19 AM ular at the end of the fourth century. !ough his work heaven. Noah and his family were the only ones saved has been lost, Jerome preserved a substantial amount from the flood, though no doubt many single people of his argument in Against Jovinian. In this response, of marriageable age were condemned. A$er the &ood, Jerome neatly summarized his adversary’s assertions in he pointed out, the creation mandate was reissued. He four propositions. First, Jovinian argued, “Virgins, wid- further mentions Abraham, Isaac, Jacob, Judah, Samson, ows, and married women, who have been once passed Barak, Deborah, Jael, Boaz, Ruth, Jesse, David, Elijah, through the laver of Christ, if they are on a par in other Elisha, Josiah, and Huldah. In the New Testament, he respects, are of equal merit.” Second, he asserted, “!ey mentioned Zachariah, Elizabeth, Peter, and the rest of who with full assurance of faith have been born again the Apostles. Jovinian’s point in each case was to show in baptism, cannot be overthrown by the devil.” !ird, that individuals who performed meritorious deeds for he explained, “There is no difference between absti- the Lord or who played an important role in the his- nence from food, and its reception with thanksgiving.” tory of redemption were married. In some cases, the Finally, according to Jerome, Jovinian stated, “!ere is individuals he cited might be just as heavily criticized one reward in the kingdom of heaven for all who have for their misdeeds as praised for the important role they kept their baptismal vow.”13 play. Not all of Jovinian’s examples seem to work in his favor, and Jerome did not miss an opportunity to point THE FIRST PROPOSITION these instances out. Nevertheless, Jovinian believed that Jerome’s refutation makes evident that Jovinian’s asser- both the Old and the New Testament present solid evi- tions regarding marriage, sexuality, and sancti"cation dence that married people were o$en favored by God were heavily occupied with presenting a defense of the and served vital roles in his plan.