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Home , Against Jovinianus, Jovinian, Pammachius, Pope Siricius

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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 Baptist Theological predestination, and the consequences taught that was essential to the process of Seminary) of ’s sin are widely-known and sanctification for believers, and he greatly influenced is senior pastor of New well documented. !e 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 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 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 ’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 (c. 347-420), the Bible scholar and

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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. - 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, ’ 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 . 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 , 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 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 , 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 of .”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-

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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. 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$er the &ood, Jerome neatly summarized his adversary’s assertions in he pointed out, the creation mandate was reissued. He four propositions. First, Jovinian argued, “Virgins, wid- further mentions , , , Judah, Samson, ows, and married women, who have been once passed Barak, Deborah, Jael, Boaz, Ruth, Jesse, , , through the laver of Christ, if they are on a par in other Elisha, Josiah, and Huldah. In the New Testament, he respects, are of equal merit.” Second, he asserted, “!ey mentioned Zachariah, Elizabeth, Peter, and the rest of who with full assurance of faith have been born again the Apostles. Jovinian’s point in each case was to show in , cannot be overthrown by the devil.” !ird, that individuals who performed meritorious deeds for he explained, “There is no difference between absti- the Lord or who played an important role in the his- nence from food, and its reception with thanksgiving.” tory of redemption were married. In some cases, the Finally, according to Jerome, Jovinian stated, “!ere is individuals he cited might be just as heavily criticized one reward in the kingdom of heaven for all who have for their misdeeds as praised for the important role they kept their baptismal vow.”13 play. Not all of Jovinian’s examples seem to work in his favor, and Jerome did not miss an opportunity to point THE FIRST PROPOSITION these instances out. Nevertheless, Jovinian believed that Jerome’s refutation makes evident that Jovinian’s asser- both the Old and the New Testament present solid evi- tions regarding marriage, sexuality, and sancti"cation dence that married people were o$en favored by God were heavily occupied with presenting a defense of the and served vital roles in his plan. goodness of marriage based on his interpretation of Furthermore, Jovinian argued, the New Testament Scripture.14 His defense began in Genesis 2, where God contains plenty of instruction validating the goodness of himself declares, “For this reason a man shall leave his marriage. As Jerome explained, he continued his argu- father and his mother, and be joined to his wife; and ment by quoting Paul’s injunction that younger widows they shall become one &esh” (Gen 2:24).” Lest anyone marry and bear children (1 Tim 5:14), that a widow is should undermine the significance of this statement free to marry (1 Cor 7:39), and that women are saved because it is merely Old Testament teaching which has through childbearing (1 Cor 7:29). Furthermore, the been superseded by the gospel, Jovinian pointed out author of Hebrews asserted that marriage is honorable that Jesus himself con"rmed the continued signi"cance and the marriage bed should be unde"led (Heb 13:4). of marriage when he declared, “What therefore God In Jovinian’s opinion, all of this evidence should help has joined together, let no man separate.” Because Jesus put in context Paul’s instructions in 1 Corinthians 7 has affirmed the institution which God ordained in regarding sexuality, marriage, and remarriage: “Surely the Garden of Eden, his command in Genesis 1:28 still we shall hear no more of the famous Apostolic utter- applies to the Church today: “Be fruitful and multiply, ance, ‘And they who have wives as though they had them and "ll the earth.” Based upon the evidence Jerome pro- not.’” !is passage from Paul’s letter to the Corinthians vided, Jovinian believed both that the creation mandate was o$en used to defend the position that celibacy is was still fundamental for the Church today and that it superior, but in Jovinian’s view that interpretation of demonstrates that marriage still plays a part in God’s Paul’s words was misguided. He concluded, “All of this plan for humanity which is equal to celibacy. makes it clear that in forbidding to marry, and to eat Jovinian illustrated the important role of marriage food which God created for use, you have consciences in Scripture by demonstrating how many of the seared as with a hot iron, and are followers of the Man- Old and New Testaments were married. He listed all of ichaeans.”15 A$er explaining New Testament teaching, the between Seth and Noah and commented Jovinian proceeded to present evidence from secular that Enoch walked with God and was taken up into authors in favor of the valued place of marriage, demon-

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CM-130-2012 JDFM 3.1 Fall 2012.indd 8 12/7/12 10:19 AM strating that the ascetical views popular in his day had ourselves on the ground of our baptism, which though it never been accepted in the world and were “a dogma put away the sins of the past, cannot keep us for the time against nature.”16 Jovinian’s opinion that marriage and to come, unless the baptized keep their hearts with all celibacy were of equal value in attaining merit in God’s diligence.” !is quote reveals a concern not simply over sight was grounded in his belief that God’s creation the presence of sin, but over the future state of believers. mandate continues to apply to the church. He bolstered Jovinian evidently argued that baptism, administered this position by citing New Testament teaching plainly “with full assurance of faith,” places believers in a state asserting the continued importance of marriage, and in which the blessings they experience as a result are not concluded with examples demonstrating that marriage diminished by the presence of sin. Jovinian did believe has been valued and honored in the secular world. that believers could sin, but this sin will not remove the blessings that &ow from baptism. In other words, Jovin- THE REST OF JOVINIAN’S ARGUMENT ian argued for what historian David Hunter called the Jovinian went further, arguing over the doctrine of bap- "nal indefectibility of believers rather than their per- tism, the merit of abstinence, and nature of the believer’s sonal impeccability.18 !ose who are baptized into the final reward. Jerome allowed his response to the first Church are in a permanent state of grace. proposition an entire book by itself, while he dealt with Regarding the third point, Jerome provided more the "nal three propositions together in one book which information about Jovinian’s teaching than he had is shorter than the "rst. !ough Jerome spent far more about the second. Jovinian argued that abstention from time interacting with Jovinian’s view of marriage and certain foods was unscriptural. Again, he found signi"- sexuality, the other three propositions are not ancillary cance in the doctrine of creation. God created humanity issues. Inevitably all four propositions tie together to and gave him dominion over all of the creatures of the present a unified argument. Jerome probably did not earth, and then a$er the &ood God gave him the right grasp every nuance of this argument, and if so, he missed to eat not only plants, but also animals as well. In the something signi"cant. New Testament, Paul teaches that all foods are clean if According to Jerome’s opening summary of his adver- they are eaten with thanksgiving (Rom 14:20). In fact, sary’s propositions, Jovinian asserted that “they who with Jovinian continued, Jesus himself drank wine and ate full assurance of faith have been born again in baptism, meat at feasts. He concluded regarding his opponents, cannot be overthrown by the devil.” As he took up this “In abstaining from meats they please their own fancy.”19 second proposition, Jerome altered the wording of the Jovinian’s fourth proposition was that “there is one proposition and argued that those who have been bap- reward in the kingdom of heaven for all who have kept tized can be “tempted,” not “overthrown” as he initially their baptismal vow.” As Jerome took up his refutation recorded.17 Jerome provided ample evidence from the of this proposition, he explained that Jovinian was argu- Old and New Testaments that believers can fall into sin ing that there are only two classes of people—believ- and must guard against it. !is, however, was probably ers and unbelievers. Jovinian referenced Jesus’ teaching not an adequate response to Jovinian’s proposition. !ere regarding the sheep and the goats (Mat 25:31-46), Jesus’ is evidence that Jovinian also stated that believers can fall statement to the Pharisees that their father was the devil into sin, and when they do they must repent. Rather, (John 8:44), the judgment of humanity that occurred Jovinian seems to have been arguing that something sig- in the &ood, and the destruction of Sodom and Gomor- ni"cant occurs in the life of the believer when he or she is rah. Regarding Sodom and Gomorrah, Jovinian stated, baptized, something that goes beyond peccability. “!ere is one salvation for those who are released, one Not knowing exactly what Jovinian said here, it is destruction for those who stay behind.”20 Jovinian impossible to reconstruct his argument infallibly, but rejected the idea that believers should be divided into Jerome probably got closer to the heart of the issue in classes, some more spiritual than others, because the his closing comment on this proposition: “We &atter New Testament repeatedly emphasizes that all believers

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CM-130-2012 JDFM 3.1 Fall 2012.indd 9 12/7/12 10:19 AM partake of the body and blood of Christ (John 6:56), ƫ ƫƫ  ƫƫ that the Holy Spirit indwells all believers (1 Cor 6:19),  Čƫ Čƫƫƫ and that the Church itself is one. For these reasons, the  ƫƫ   common teaching that an ascetic lifestyle produces Bishops Siricius of Rome and Ambrose of Milan both greater reward should be rejected. All believers possess responded to Jovinian’s teaching, but only Jerome pro- the presence of Christ and are part of the same body. vided a full response to his arguments. Like Jovinian’s !erefore all experience the same reward. other respondents, Jerome asserted the superiority of !e common thread running through propositions virginity over marriage as a path toward eternal merit. In one, three, and four, and in reality shedding light on the process of making his case, however, he presented a the second as well, was Jovinian’s concern over baptism. view of marriage that seemed to go further than placing Jerome dealt with each proposition independently, but it at a secondary status. In fact, even some of Jerome’s failed to acknowledge or refute the ecclesiological argu- friends in Rome believed that he had articulated views ment that was central to Jovinian’s thesis.21 Marriage and that actually undermined the goodness of marriage. celibacy are of equal weight in the sight of God because Because much of Jovinian’s argumentation was bibli- all baptized believers possess the same gi$—the perma- cal in nature, much of Jerome’s response was exegetical, nent presence of the Lord Jesus Christ, which has been beginning with an analysis of 1 Corinthians 7. given to the Church. All believers will experience the same reward of eternal life because all possess the same JEROME ON 1 CORINTHIANS 7 fruit of baptism—the permanent presence of the Lord Jerome’s choice to use 1 Corinthians 7 in order to Jesus Christ, which has been given to the Church. Also, make his case for the superiority of celibacy was not because all believers have been baptized in Christ, none unusual. During the Reformation, as has any need to abstain from certain kinds of food (which made his case for the superiority of marriage over celi- God created as good). They have no value in attaining bacy, he wrote an expository treatise on this chapter. extra merit before God. In Jovinian’s view, the work God He explained his rationale: “My reason for this choice accomplished in baptism brought about a state of grace is that this very chapter, more than all the other writ- in which the quest for merit through abstaining from ings of the entire Bible, has been twisted back and forth food and sex was unnecessary. Beyond that, abstaining to condemn the married state and at the same time to from the good gi$s God created and gave to humanity give a strong appearance of sanctity to the dangerous ran contrary to the Bible’s teaching on creation—which and peculiar state of celibacy.”22 Luther recognized that Jovinian argued still held relevance for the New Testa- advocates of celibacy frequently used Paul’s argument in ment believer. Jovinian’s defense of the important place this passage to support their cause, though in his opin- of marriage in the church and his denial of the supremacy ion they were twisting Paul’s words. Peter Brown, writ- of celibacy did not stand alone. It rested within a larger ing on the renunciation of sex in ancient Christianity, argument against the need for a hierarchy of merit within also noted the importance of this chapter for those who the soteriological system of the church. exalted celibacy, but stated that by using arguments that were not clear, Paul “le$ a fatal legacy to future ages.”23 :38)$/2#8&-3,.,#/.& Paul’s words in this passage, even if wrongly interpreted, 36&>3(/*/#*%&#,./5.& were used by many to construct a view of sexuality that 9*?*3@*;&A#,3B9)& -),/3"; led to the exaltation of celibacy. Jerome’s exegesis in this treatise would make an important contribution to the literature on the subject. Interacting with the very "rst verse of the chapter, Jerome made a case for celibacy that in the opinion of many put marriage in a poor light. He quoted Paul’s

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CM-130-2012 JDFM 3.1 Fall 2012.indd 10 12/7/12 10:19 AM statement, “It is good for a man not to touch a woman,” ried, celibacy within marriage was best, though sex with and o#ered the following analysis: “If it is good not to one’s spouse was a pardonable o#ense. touch a woman, it is bad to touch one: for there is no Despite this negative assessment of marriage, Jerome opposite to goodness but badness. But if it be bad and believed the institution to be God-given. Paul stated in the evil is pardoned, the reason for the concession is to 7:7 that he wished all men to be as he was, but that God prevent worse evil.” !e concession Jerome referred to gives each his own gi$. Jerome granted that “even mar- was Paul’s statement in verse two that “because of immo- riage is a gi$ from God, but between gi$ and gi$ there ralities, let each man have his own wife” (New American is great diversity.” Why would the apostle make a dis- Standard Bible). In Jerome’s opinion, Paul followed up tinction between gi$s if one is not superior? !e gi$ of an important statement regarding the exercise of human virginity is superior, though not everyone is given that sexuality with a pastoral concession: because of the real- gi$. Even in saying that marriage is God-given, though, ity of sexual temptation, some people will need to marry Jerome had di%culty speaking of it as good. He said, “I in order to prevent sexual sin outside of marriage. How- suspect the goodness of that thing which is forced into ever, he argued, “Do away with fornication, and he will the position of being only the lesser of two evils. What I not say “let each man have his own wife.” In his judg- want is not a smaller evil, but a thing absolutely good.”25 ment, something that is allowed only to prevent some- !is unavoidably negative assessment of marriage was thing worse from happening “has only a slight degree of enhanced by his discussion of remarriage. At the end of goodness.” Jerome presented the picture that marriage is 1 Corinthians 7, Paul states that a wife is bound to her only valuable in order to prevent fornication.24 husband as long as she lives, but is free to marry if he dies. Even within marriage, in Jerome’s opinion, sex However, the apostle states, “She is happier if she remains is counterproductive to one’s spiritual growth. In 7:2 as she is,” (7:40, NAS). Jerome saw the same logic at work Paul stated that each man should “have” his own wife, here that he believed was present early in chapter 7. !e which Jerome interpreted as indicating sexual activity, apostle believed that it is only advisable to marry because not simply marriage. He reconstructed Paul’s argument of the danger of fornication. Jerome argued that this thus: each man should have sex with his wife, whom it applies to widows as well as virgins: “it is better to know would be good not to touch at all, but rather treat as a a single husband, though he be a second or third, than to sister. However, since they married before he became a have many paramours.” Jerome’s next statement reveals believer, the man should give his wife “her due” as a con- much: “!at is, it is more tolerable for a woman to pros- cession. Even within marriage, Jerome believed, sexual titute herself to one man than to many.”26 He believed activity is not best. that sexual activity is sinful, whether within marriage or It hinders prayer as well. !is, he argued, was Paul’s without. Commitment to one spouse within marriage, point in verse "ve, in which the apostle stated that the however, prevented worse evils. married couple should abstain for a time and come back together by mutual consent. Paul made this argument, JEROME’S THEOLOGY OF SEXUALITY Jerome asserted, because “as o$en as I render my wife Jovinian had grounded his positive view of sexuality her due, I cannot pray.” Since Paul plainly instructed and marriage theologically by arguing that sexual- believers in 1 Thessalonians 5:17 to pray always, this ity and marriage were originally created by God and advice to abstain from sex in order to pray must indi- given to humanity. Jerome denied that sexuality and cate that sex hinders prayer. Otherwise why would the marriage were good gi$s given by God for humans in apostle suggest abstention? !ough Paul clearly permit- paradise. He asserted that Adam and Eve were virgins ted marriage and sex within marriage, Jerome believed in Paradise and were married only a$er they were cast this was not what he thought best: “!e Apostle’s wish out of the garden. Sex, therefore, was not practiced in is one thing, his pardon another.” In Jerome’s judgment, the Garden of Eden. What then of the statement that Paul thought celibacy best, and if one was already mar- the two shall become one flesh (Gen 2:24)? Jerome

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CM-130-2012 JDFM 3.1 Fall 2012.indd 11 12/7/12 10:19 AM referenced Paul’s statement on marriage in Ephesians which a believer could conduct himself in any manner 5:22-33 that marriage is a picture of Christ’s relation- he wished without consequences. Moreover, he had le$ ship with the Church. Jesus, though, in the flesh is no place for asceticism at all. Jerome complained, “If a virgin. If the husband is to love his wife as Christ we are all to be equal in heaven, in vain do we humble loves the Church, he must love his wife in chastity. ourselves here that we may be greater there.” He was Jerome furthered his argument by reflecting on the convinced that the Scriptures were replete with exam- imago dei, arguing that in Christ humans are remade ples promoting the hierarchy of merit. He did not seem into the image of God. However, in Christ there is to understand that Jovinian was not rejecting virginity neither male, nor female (Gal 3:28). !erefore, “the in order to promote vice, but rather was articulating link of marriage is not found in the image of the cre- an entirely di#erent understanding of the doctrine of ator.”27 Neither marriage nor sex existed in the Garden salvation—one that had a di#erent view of justi"cation of Eden, and sexuality has no relationship to the image as a result of the e%cacy of baptism, and in the process of God. found a di#erent place for marriage within the life of Jovinian’s other key theological argument was that the church. Jerome had constructed a system in which the Church still bore the necessity to fulfill the cre- sex had no place at all—except to be forgiven—and in ation mandate to be fruitful and multiply. Given the which one who seeks righteousness must follow the fact that Jerome denied that God gave sex or marriage path of strict self denial. to humanity in the garden, explaining the existence and relevance of this mandate was important for his argument. He used the analogy of harvesting trees to explain God’s command. God "rst planted the wood so he would later have trees to harvest. !e command to be fruitful and multiply served to populate the earth so that humanity, once given the gift of life, could begin to seek for eternal life. In this context, Jerome stated, “Marriage replenishes the earth, virginity "lls Paradise.”28 Now that Jesus has come and the time is short, we have a different command given us by “A Virgin Savior.”29 For Jerome, virginity has replaced the creation mandate. It is preparation for eternity. A$er all, humans can be married only during this life. !ey will be virgins, however, for eternity. He summarized, “For marriage ends at death; virginity therea$er begins to wear the crown.”30 Though marriage was allowed because of the danger of fornication, celibacy was of greater value in the Kingdom of Heaven. Despite the fact that Jerome did not fully appreci- ate the importance of Jovinian’s ecclesiological argu- ment for his overall thesis, he did "nd the consequences of his adversary’s views troubling. Jovinian had denied the value of abstaining from sex and from food, argued against the hierarchy of merit, and claimed (accord- & ing to Jerome), to be without sin a$er baptism. Jerome :)*/.)*.&+.;&>),3$)%&4=&A),*#,"/*3&C9/*/;&& believed his adversary had constructed a system in +/D.))*.0&2)*.9,=;

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CM-130-2012 JDFM 3.1 Fall 2012.indd 12 12/7/12 10:19 AM   ƫƫčƫƫ the clergy. Unlike Jerome, Ambrosiaster taught that  ƫ AGAINST JOVINIAN human sexuality was part of God’s original blessing to The response to Jovinian was swift and definitive. humanity before Adam and Eve’s fall into sin. More- A synod in Rome, led by Bishop Siricius, excommu- over, neither the Fall nor its consequences could be nicated him. Ambrose, leading a synod in Milan, the used to denigrate sexual relations between husband and city where the emperor resided, did likewise, and the wife. In fact, the mandate to be fruitful and multiply emperor eventually exiled him. Supporters continued is still an important part of God’s mission for human- to circulate his ideas for a while, but his writings did ity, he argued. Because of this, sex within marriage has not survive antiquity and are only known to us through an important place in the church. However, in keep- Jerome’s refutation. Jerome’s views, however, continued ing with the practice of the Old Testament priesthood to draw a response from churchmen even up to the time to abstain from sexual relations during their period of of the Reformation. ministry, Christian priests should abstain from sexual Against Jovinian drew a strong response in Rome as relations because they approach the altar regularly. Even soon as it was put into circulation. Peter Brown com- in arguing for a celibate clergy, however, Ambrosiaster mented that it “acted as an inspiration and an irritant.” differed from Jerome, who had soteriological reasons There were some militants who agreed with Jerome in for abstention.34 Since he published his works anony- looking askance at marriage 31 A group of “holy brothers mously, though, maintained a low profile, and never at Rome,” probably fellow ascetics, were the ones who had o#ered a full and systematic treatment of the institution requested the treatise initially. However, an old contact of marriage, Ambrosiaster’s work, while signi"cant, le$ of Jerome’s, a senator named who had been little lasting impact. involved in the Jovinian controversy within the church, !e contribution of Augustine, however, is another was the one who became concerned over the negative story. Augustine wrote his treatises On the Excellence of reaction of the public toward the treatise. In an e#ort to Marriage and Holy Virginity around 401, about eight spare further controversy and prevent Jerome unneces- years a$er Jerome’s treatise. As David Hunter pointed sary grief, he withdrew as many copies from circulation out, the Jovinian controversy allowed Augustine the as possible and wrote to Jerome seeking clarification opportunity to articulate his theology of marriage and on some issues raised by the treatise. His e#orts proved sexuality that had begun to develop in earlier writings.35 futile, however.32 By the time his letter reached Jerome, His intention, stated plainly in Retractations, was to the ascetic of Bethlehem had already entertained visitors counteract the continued support Jovinian enjoyed even from Rome who read to him passages from his own trea- a$er his exile. Augustine was particularly concerned that tise which they considered troubling. Jerome did provide Jovinian’s supporters boasted that Jovinian could not be a substantial response to Pammachius’s letter, which he answered by praising marriage, but only by censuring intended as a defense of the treatise, but he did not retract it.36 In response Augustine published his own defenses a single statement. To the charge that he had denigrated of marriage and virginity, treatises that articulated the marriage, Jerome insisted repeatedly that he asserted the goodness of marriage while maintaining the superiority goodness of marriage. Virginity was simply a better path of celibacy in earning merit before God. toward merit.33 !ose who sought a more subtly worded Augustine opened his treatise by distinguishing him- response were disappointed. self from Jerome, as Ambrosiaster had, regarding human One contemporary unknown to posterity dis- sexuality. In Augustine’s opinion, God created human- agreed with Jerome’s assessment of the place of mar- ity as “a social entity” producing all humans, including riage and sexuality. !e Roman churchman known to both sexes, out of one man. His intention was to create us as “Ambrosiaster” expressed very di#erent views on the bond of kinship, and he created a strong union in the nature of human sexuality, its relationship with the husband and wife, which produces children as its fruit. doctrine of creation, and the place of sex in the life of !ough he conceded at this time that he did not know

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CM-130-2012 JDFM 3.1 Fall 2012.indd 13 12/7/12 10:19 AM how human procreation occurred before the Fall, he was declared emphatically, “!erefore marriage and fornica- con"dent procreation was part of God’s intention. Even tion are not two evils, one worse than the other, but a$er the Fall, the procreation mandate continued to be marriage and abstinence are two good things, one better good, being ful"lled by the Old Testament Patriarchs than the other.”40 !is comment was clearly directed at without sin. In fact, he argued, they never let their natu- Jerome, who despite his a%rmation that marriage was ral enjoyment of it proceed to the point of “irrational God-given still spoke of it as less than good. and sinful passion.” Further, they possessed the addi- In the generations that followed, Augustine’s writ- tional motive that the messiah would come from their ings became massively in&uential. !e theologians of seed. Human sexuality, therefore, was created good and the medieval era valued adherence to the authority of had its place in God’s plan.37 the orthodox teachers of the Church because they were He also articulated three reasons why marriage is viewed as having been faithful to the teachings of the good, the "rst of which is producing children. As he had apostles. They were certainly capable of independent explained regarding the original created state of human- critical reflection, but typically shunned theological ity, God created humans to bond and to produce fruit novelty. Medieval libraries were "lled with collections from their union. Therefore, procreation is good, and and compilations of the works of patristic authors, most when husband and wife engage in sexual relations for notably Augustine.41 !e North African church father the purpose of procreation, that act is good as well. Sec- was o$en the starting point for theological discussion, ondly, Augustine argued, marriage is good because it pro- even if his name was never mentioned. In this context, duces faithfulness. Husband and wife are faithful to one Augustine’s treatment of the sacraments became the another and to God by keeping themselves from sexual standard basis for reflection during the middle ages. relations with other people and by making themselves !us, his treatment on marriage was o$en a key point available to one another in order to avoid immorality. of reference. !ese e#orts help to promote chastity. !irdly, Augustine Jerome’s Against Jovinian did not disappear, how- spoke of marriage as a sacrament similar in nature to the ever. Despite the uneven reception of this work in Rome sacrament of ordination. Both are irrevocable, both are during Jerome’s lifetime, he was a prolific and widely instituted for a purpose, and both bring blessing.38 respected author who had produced the Vulgate, com- Despite believing in the goodness of human sexual- mentaries on Scripture, biographies of famous ascetics ity and of the institution of marriage, Augustine dif- (Lives of Illustrious Men), and numerous controver- fered with Jovinian and agreed in part with Jerome by sial writings. In fact, as patristic scholar Rousseu has asserting that virginity was still superior. Like Jovinian, pointed out, “his letters and Lives offer the most sig- Augustine believed that the patriarchs of the Old Testa- ni"cant corpus of ascetic literature in the West” during ment ought to be commended for their faithfulness in this period.42 Against Jovinian had originally found an marriage. !ey were producing the seed from which the audience that received its message warmly, and this was messiah would spring. !e messiah, however, has come, no less true later in history. !is is evident from a com- and in this present age “it is certainly better and holier ment by Martin Luther, who because of his own views not to set out to have children physically, and so to keep on marriage was regarded as a new Jovinian. Luther oneself free from any activity of that kind, and to be complained regarding his adversaries, subject spiritually to only one man, Christ.”39 Virgin- Indeed, just as one disputation gives rise to another, ity is still superior, though virgins are not necessarily these ungodly people will shout that I am Jovinian and more holy simply because they have dedicated them- they will bring Jerome’s argument against Jovinian, in selves to virginity. !ey must live in obedience to God which he defended celibacy, to bear against me. !ey will in other respects as well. Augustine certainly disagreed think that I have never read Jerome. !ey think that it is with Jovinian over the place of virginity with respect to enough just to have read him; they never think it neces- merit, but he did not agree with Jerome completely. He sary to form some opinion about what they have read.43

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CM-130-2012 JDFM 3.1 Fall 2012.indd 14 12/7/12 10:19 AM Luther’s adversaries responded to his critique of celi- part of his theology of marriage and sexuality. Martin bacy by citing the words of Jerome. !ey were aware of Luther was wise not to identify himself with a man whose them and accepted them, but in Luther’s opinion did so arguments have come to us incomplete. Jovinian was a without any apparent critical re&ection. man who stood against the consensus of his generation Others of the Reformation era did re&ect critically on celibacy and the hierarchy of merit and who paid the upon Against Jovinian. Erasmus, the Catholic human- price for it. !at mantle was picked up again during the ist, embraced the superiority of marriage even before Reformation by reformers on both sides, but they could Luther did and echoed some of Jovinian’s arguments not claim much of Jovinian’s work for themselves. !eir found in Jerome’s refutation. He criticized Jerome, who views on righteousness before God, justi"cation, baptism, in his opinion abused marriage. His e#orts to exalt mar- marriage, and sexuality emerged largely from their own riage brought him censure from French Catholic theo- interaction with Scripture, not from Jovinian, though he logians.44 Luther’s associate, Philip Melanchton, roundly evidently touched on each of these issues in a way that led criticized Jerome, whose abusive language about mar- to his condemnation. riage he found “by no means worthy of a Christian.”45 , while likewise rejecting Jerome’s ideas, was  more gracious, concluding that Jerome su#ered from the 1 For background on secular views regarding marriage defect of allowing himself to be “hurried away into great and sexuality as well as the development of Chris- extravagancies” during the heat of con&ict.46 Jerome’s tian views during the centuries prior to the Jovinian views on marriage and celibacy, then, were well known Controversy, see Peter Brown, Body and Society: Men, and found both enthusiastic admirers as well as ardent Women, and Sexual Renunciation in Ancient Christi- detractors—both Protestant and Catholic. anity (New York: Columbia University Press, 1988); Jovinian, on the other hand, was well known as a Richard Finn, Asceticism in the Graeco-Roman World, heretic, and his arguments recorded by Jerome were Key Themes in Ancient History (New York: Cam- public knowledge. !e Council of Trent, condemning bridge University Press, 2009); David G. Hunter, both the Protestant Reformers and the views of Jovin- Marriage, Celibacy, and Heresy in Ancient Christian- ian, declared, “If anyone says that the married state ity: !e Jovinianist Controversy, Oxford Early Chris- excels the state of virginity or celibacy, and that it is tian Studies (New York: Oxford University Press, better and happier to be united in matrimony than to 2007), 87-129. remain in virginity or celibacy, let him be anathema.”47 2 Jerome, “,” 1.16, in St. Jerome: Let- The stood by its condemnation of ters and Select Works, A Select Library of Nicene and Jovinian, despite the protests by reformers on both sides. Post-Nicene Fathers of the Christian Church, Second However, despite some obvious affinities with Jovin- Series, trans. by W. H. Freemantle, edited by Philip ian, Luther refused to identify himself with the ancient Scha# and Henry Wace, vol. 6 (Grand Rapids: Eerd- Roman’s views. He stated, “I myself do not know what mans, 1554), 359-360. Jovinian really meant. Perhaps he did not handle the 3 Jerome, “Letter XLVIII,” 3, in St. Jerome: Letters and argument properly. What I do know, however, is that Select Works, A Select Library of Nicene and Post- Jerome has not handled it properly.”48 Nicene Fathers of the Christian Church, Second Series, trans. by W. H. Freemantle, edited by Philip    Schaff and Henry Wace (Grand Rapids: Eerdmans, !is, in the end, is Jovinian’s legacy. His teaching elicited 1554), 6:67. a violent reaction from Jerome that many have considered 4 Augustine, “Holy Virginity,” 14.14, 19.19, in Marriage dismissive of the very institution of marriage. His basic and Virginity, !e Works of St. Augustine for the 21st thesis is clear and intriguing and some of his arguments Century, trans. by Ray Kearney, ed. John E. Rotelle might be compelling, but in the end one can know only (Hyde Park, NY: New City Press, 1999), 75, 78.

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CM-130-2012 JDFM 3.1 Fall 2012.indd 15 12/7/12 10:19 AM 5 Siricius, “The Letter of to the Church of Jovinian’s concerns about the distortion of the value of Milan,” in !e Letters of S. Ambrose, Bishop of Milan, trans. virginity provided clear and su%cient motivation for not indicated (James Parker and Co.: London, 1881), 281. him to question the validity of the virginitas in partu 6 Ambrose, “Letter 44,” in Ambrose: Letters 1-91, teaching. See David G. Hunter, Marriage, Celibacy, !e Fathers of the Church, A New Translation, trans. and Heresy in Ancient Christianity, 22-24. Mary Beyenka (New York: Fathers of the 12 'uoted in David G. Hunter, 243. Church, Inc., 1954), 26:226. 13 Jerome, “Against Jovinianus,” 1.3. Jerome makes no 7 Jerome, “Against Jovinianus, 1.1, in St. Jerome: Letters mention of Jovinian’s views regarding the integrity of and Select Works, 346. Mary’s physical virginity during the process of giving 8 Siricius, “!e Letter of Pope Siricius to the Church of birth. Kelly suggests that this might be because, unlike Milan,” 282. Ambrose, Jerome did not have a signi"cant problem 9 Jerome’s own advice on how to live the ascetic life is with Jovinian’s views. See Kelly, Jerome, 185-6. found in a letter to a young virgin named Eustochium. 14 Against Jovinianus 1.5 is the main locus for Jovinian’s Here Jerome advised a young aristocratic woman biblical arguments regarding marriage and celibacy. who has chosen the life of an ascetic to avoid eating 15 Jovinian, quoted in Jerome, Against Jovinianus 1.5, in "ne foods, avoid the company of married aristocratic St. Jerome: Letters and Select Works, 349. For analy- women, prefer only the company of female ascetics, sis of Jovinian’s accusation that his opponents were and even avoid the speech patterns that he viewed exhibiting the Manichean heresy, see Hunter, Mar- as pretentious which were popular among wealthy riage, Celibacy, and Heresy, 130-170. Roman women. See Jerome, “Letter XXII.” Jovin- 16 Ibid, 1.41, 379. Jerome does not indicate what secular ian’s conduct obviously did not follow this pattern of evidence Jovinian brought forth. ascetic living, which led to the epithet Jerome gave 17 Jerome, Against Jovinian, 2.1, 387. Jerome’s original him, “the Epicurus of Christianity,” who is “wanton- wording is almost certainly an accurate record of ing in his gardens with his favourites of both sexes,” Jovinian’s words. David Hunter argues that Jerome (Against Jovinianus 2.36). J. N. D. Kelly is surely cor- either did not understand Jovinian’s point about bap- rect to interpret Jovinian’s actions more neutrally than tism, or by altering the wording he allowed himself to Jerome has presented them. See J. N. D. Kelly, Jerome: take on an issue he could easily refute, even if it was His Life, Writings, and Controversies (London: Duck- not exactly what Jovinian was teaching. See Hunter, worth, 1975), 180. Marriage, Celibacy, and Heresy in Ancient Christian- 10 Siricius, “The Letter of Pope Siricius to the Church ity, 36. Jerome’s paraphrase of “overthrown” surely of Milan.” indicates an unwillingness to deal with the essential 11 Ambrose, “Letter 44,” in Saint Ambrose: Letters, 230. issues raised by Jovinian in this proposition. Manicheans held to a docetic Christology, denying 18 Hunter, idem, 36-37. that Jesus took on &esh. In Ambrose’s letter to Siricius, 19 Jovinian, quoted in Jerome, Against Jovinianus, 2.5, in Ambrose focused his attention upon defending the St. Jerome: Letters and Select Works, 392. physical virginity of Mary, even after the process of 20 Jovinian, quoted in Jerome, Against Jovinianus, 2.18, giving birth to Jesus, a doctrine known as virginitas in St. Jerome: Letters and Select Works, 402. in partu. Jovinian denied this teaching, and in refuta- 21 At the beginning of Against Jovinian, Jerome assessed tion Ambrose accused him of . David G. his adversary’s style of rhetoric in an e#ort to discredit Hunter, who has written the definitive work on the the quality of his work. Jerome was unimpressed with Jovinian controversy, argued that Ambrose’s accusa- the rhetorical quality of the work, but by navigating tion was “a rather obvious and deliberate distortion of what he viewed to be the confusing rhetoric, he con- Jovinian’s teaching.” !ere is no evidence that Jovin- cluded that “[Jovinian’s] object in proclaiming the ian denied the humanity of Jesus. On the other hand, excellence of marriage was only to disparage virginity;”

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CM-130-2012 JDFM 3.1 Fall 2012.indd 16 12/7/12 10:19 AM Jerome, Against Jovinianus, 1.3, in St. Jerome: Letters 41 For more on Augustine’s in&uence on medieval the- and Select Works, 347. !is is, in fact, not at all the case. ology, see Jaroslav Pelikan, The Growth of Medieval Jovinian’s object was to disparage the hierarchy of merit, !eology (600-1300), 9-17. not speci"cally virginity. Jerome either misunderstood 42 Philip Rousseau, Ascetics, Authority, and the Church or misrepresented Jovinian’s motivation, and thus mis- in the Age of Jerome and Cassian, 2nd edition (Notre understood or misrepresented his central thesis. Dame: University of Notre Dame Press, 2010), 99. 22 Martin Luther, Luther’s Works,, ed. Hilton C. Oswald 43 Martin Luther, “!e Judgment of Martin Luther on (St. Louis: Concordia, 1973), 28:3. Monastic Vows,” in !e Christian and Society, Luther’s 23 Peter Brown, Body and Society, 55. Works (Philadelphia: Fortress Press, 1966), 44:305- 24 Jerome, Against Jovinianus, 1.7, in St. Jerome: Letters 306; quoted in David G. Hunter, Marriage, Celibacy, and Select Works, 350. and Heresy in Ancient Christianity, 6-7. Luther in fact 25 Ibid, 1.9, (NPNF 2.6, 352). published his own exposition of 1 Corinthians 7 in 26 Ibid, 1.14, (NPNF 2.6, 358). which he frequently interacted with Jerome’s inter- 27 Ibid, 1.16, (NPNF 2.6, 359-360). pretation of the passage; Martin Luther, “Commen- 28 Ibid, 1.16, (NPNF 2.6, 360). tary on 1 Corinthians 7,” trans. by Edward Sittler, in 29 Ibid, 1.24, (NPNF 2.6, 364). Luther’s Works, Vol. 28, ed. Hilton C. Oswald (St. 30 Ibid, 1.22, (NPNF 2.6, 363). Louis: Concordia, 1973). 31 Peter Brown, Body and Society, 377. 44 David G. Hunter, Marriage, Celibacy, and Heresy in 32 On Pammachius’ relationship with Jerome, see David Ancient Christianity, 6. Hunter, Marriage, Celibacy, and Heresy, 24-26. 45 Melanchton, “De ecclesia et de auctoritate verbi dei: 33 Jerome’s cover letter to Pammachius is “Letter 49.” De Hieronymo, in Charles Leander Hill, Melanch- !e actual defense, also addressed to Pammachius, is ton: Selected Writings (Minneapolis: Augsburg, 1962), “Letter 48.” 161; quoted in David G. Hunter, Marriage, Celibacy, 34 For a discussion of Ambrosiaster’s differences with and Heresy in Ancient Christianity, 7. Jerome, see Brown, Body and Society, 377-378; also 46 John Calvin, Commentary on the Epistles of Paul to the Hunter, Marriage, Celibacy, and Heresy, 159-170. Corinthians, trans. by John Pringle (Grand Rapids: 35 David G. Hunter, “Introduction,” in Marriage and Baker, 2009), 20:222. Virginity, !e Works of Saint Augustine for the 21st 47 !e Council of Trent, Session XXIV, “Canons on the Century, 19. Sacrament of Matrimony,” in !e Canons and Decrees 36 Ibid, 15. of the Council of Trent, trans. by H. J. Schroeder (Rock- 37 Augustine, !e Excellence of Marriage, 1.1, 2.2, 16.18. ford, IL: Tan, 1978), 181. 38 See Augustine’s summary of the three goods of mar- 48 Martin Luther, “The Judgment of Martin Luther riage in !e Excellence of Marriage, 24.32. on Monastic Vows,” in The Christian and Society, 39 Augustine, !e Excellence of Marriage, 24.32, in Mar- Luther’s Works, vol. 44, 305-306; quoted in David riage and Virginity, 57. G. Hunter, Marriage, Celibacy, and Heresy in Ancient 40 Ibid, 8.8, 39. Christianity, 6-7.

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