But the younger widows avoid. For when they have grown wanton in Christ, they will marry:

“That all widows that are approved are to be held in honour. In the first Epistle of Paul to Timothy: "Honour widows which are truly widows. But the widow that is wanton, is dead while she liveth." And again: "But the younger widows pass by: for when they shall be wanton in Christ, they wish to marry; having judgment, because they have cast off their first faith."”

“But if you admit one younger into the order of widows, and she cannot bear her widowhood in her youth, and marries, she will procure indecent reflections on the glory of the order of the widows, and shall give an account to God; not because she married a second time, but because she has "waxed wanton against Christ," and not kept her promise, because she did not come and keep her promise with faith and the fear of God. Wherefore such a promise ought not to be rashly made, but with great caution: "for it is better for her not to vow, than to vow and not to pay."”

“When the apostle says elsewhere, "I desire that the younger widows marry, bear children, rule their households," he recommends the good of marriage with wisdom and apostolic authority. He does not impose the duty of bearing children. It is not to be treated as it were a law to be observed, at least in the case of those who have chosen the state of continence. Finally, he makes it clear why he has said this, by adding, "Give the adversary no occasion for abusing us. For already some have turned aside after Satan." By these words he wishes us to understand that for the young widows whom he thought it fitting to be married, continence would have been better than marriage, but that it was better for them to marry than to turn aside after Satan, that is, by looking back to former things after having chosen the excellent state of chastity in virginity or widowhood, to abandon it and to perish.”

“Above he showed that widows are to be supported by the Church; here he shows what sort are to be supported. And first he shows what sort is to be chosen, second what sort is to be avoided, at the place "younger women." Concerning the first he does three things: first he shows that she is to be chosen on the basis of age; second, on the basis of chastity; third, on the basis of the practice of good works. By age, since "sixty years." But concerning which choosing is he treating? To this it can be answered in two ways. In one way, that he speaks of the choosing by which one is chosen to preside over the governance of the other widows who were being supported by the Church, so that such an elder woman should be set over them, so that no one might suspect anything of her continence. Numbers 4:3: "from thirty years and upward, even unto fifty years," etc. But it seems to the contrary, because the Church does the opposite, since younger women become abbesses. I respond: it must be said that it is disordered that girls too young should become abbesses, but nevertheless the Church's diligence is not as great in those who are enclosed as in those who are free. In another way, that he speaks of the choosing by which one is chosen for this, that she be supported by the stipends of the Church, and such a one is to be chosen not less than sixty years, because young women can labor with their hands, just as the apostle also, who although he could live from the Gospel, nevertheless labored; but old women rest. From chastity also a widow is to be chosen; therefore he says "who was the wife of one man." For just as it is required in a bishop that he be the husband of one wife, so in an old woman, that she be the wife of one husband. The Gloss: he says this on account of the aforesaid sacrament. This Gloss is a magisterial opinion and is of little worth. For the reason does not seem to be taken from any sacrament, since women do not receive any sacraments to be administered. But he says this on account of firmness, namely that they might have a continuous resolve of preserving widowhood. But Jerome, in the letter to Geruntia, elsewhere to Esicia, assigns another reason, namely that among the gentiles the custom was that in the sacred rites of the gods no woman presided who had had two husbands. And therefore the apostle wished that those who were being nourished by the sustenance of the Church should be no less chaste. Judith 15:11: "because you have loved chastity, and after your husband have not known another," etc. Luke 2:36: "she lived seven years with her husband from her virginity." And therefore it is, as it were, a praiseworthy sign of chastity, that she was the wife of one man. Then, when he says "in good works," etc., he shows that a widow is to be chosen on the basis of the practice of good works, and first in general; second in particular, at the place "if she has brought up children"; third he gives the same to be understood concerning all good works, at the place "if every work." As to the first he says "in good works." Proverbs, last chapter, 31: "let her works praise her in the gates." And he says "having testimony." John 5:36: "the works which the Father has given me to perform, these works which I do, bear testimony concerning me." For exterior works show interior faith. James 2:18: "show me your faith without works, and I will show you my faith from works." But what works? First toward her own, second toward others. Toward her own he says "if she has brought up children," namely in the fear of God and in chastity. Ecclesiasticus 7:25: "do you have sons? Instruct them." As to others, he touches on three works of piety. First, toward mercy, because women having a soft heart are naturally merciful. First, therefore, he teaches hospitality, at the place "if she has received by hospitality." Romans 12:13: "pursuing hospitality." Second, together with this he sets down humility, saying "if she has washed the feet of the saints"; for thus the saints are to be received and treated honorably. Luke 10:40: "but Martha was busy about much serving." Thus Christ, John 13:14: "if therefore I, the Lord and Master, have washed your feet, you also ought to wash one another's feet." The Gloss of Augustine on John: brothers do this to one another even in the visible work itself, and what they do not do with the hand, they do not do with the heart. But it is much better that it be done also with the hands, and let not the Christian disdain to do what Christ did. For he who bows down to the feet of his brother, in him humility is stirred up in the heart, or if it was already present, the effect of humility is confirmed. Third, fortitude and constancy, namely that she assist those in tribulation; hence he says "if she has ministered to those suffering tribulation." Hebrews 10:34: "you had compassion on those in bonds." Then, when he says "if every work," he concludes in what things she ought to be good, saying "if she has followed every good work," that is, has pursued it. Galatians 6:10: "while we have time, let us work good toward all." Then, when he says "younger women," etc., he shows which are to be avoided. And first he shows this; second he assigns the reason, at the place "for when they have grown wanton." He says therefore: let widows of such an age be chosen, but "avoid younger widows," that is, do not receive them indiscriminately for support in the Church, especially the disreputable and the dissolute. Or, avoid them as to companionship and familiarity. Ecclesiasticus 42:14: "better is the iniquity of a man," that is, safer to dwell with, "than a woman doing good"; hence there it is added: "and a woman bringing shame unto reproach." The first exposition is the literal one. Then, when he says "for when they have grown wanton," etc., a twofold reason is assigned from the twofold danger which threatens. Concerning the first he does two things: first he sets forth the first, second he responds to a question, at the place "having damnation." For if young women are taken up for the support of the Church, two things follow, namely that they have sufficiency, and that they are not compelled to work with their hands. But from each a danger threatens. From the first, the danger of chastity; hence he says "for when they have grown wanton." Luxuria is sometimes taken for the superfluity of the venereal act, and thus it is one of the seven capital vices; but sometimes it is taken for every superfluity of bodily things, and thus it is taken here — as if he were to say: when they have had superabundance "in Christ," that is, through the support of Christ, then they wish to marry. Exodus 32:6: "the people sat down to eat and drink, and rose up to play." Valerius says that from Ceres, that is, food, and father Liber, the way is near to Venus. Hosea 4:10: "they will eat, and will not be satisfied; they have fornicated, and have not ceased," etc. Then, when he says "having," etc., he responds to a tacit question. For someone could say: what evil indeed is it if they marry? For you yourself say, 1 Corinthians 7:28: "a woman does not sin if she marries." Therefore he says: in this they have damnation, because "their first faith," etc., namely of chastity, which they had vowed. For otherwise they would not have been taken up for maintenance. Hence Augustine says here, that from the resolve alone one incurs damnation. This is true if it be toward a determinate purpose and with consent. Ecclesiasticus 5:3: "if you have vowed anything to God, do not delay to pay it." Luke 9:6: "no one putting his hand to the plow and looking back is fit for the kingdom of God." From the second, namely that they do not labor, three evils follow. The first evil is idleness. Ecclesiasticus 33:29: "idleness has taught much malice." Ezekiel 16:49: "this was the iniquity of Sodom your sister: pride, fullness of bread, and abundance, and idleness." Proverbs 12:11: "he who pursues idleness is most foolish." From idleness these evils follow. The heart of a woman is not firm as that of a man, and on account of this it is moved toward diverse things. If therefore she is not bound to work, she must needs be carried toward diverse things. And therefore it is a danger that women be idle; hence the ancients kept them occupied. Likewise they become unstable as to place, because they learn to go about the houses. Proverbs 7:12: "now abroad, now in the streets, now lying in wait near the corners." Jeremiah 14:10: "she has loved to move her feet, and has not rested, and has not pleased the Lord." As to words he says "talkative." For since they are not occupied, they give themselves much to trifles. Proverbs 7:10: "garrulous, wandering, impatient of rest." As to the heart, "curious," because since they are not occupied in their own affairs, they meddle in others', and therefore they speak what is not fitting, because they pass judgment on the deeds of all. Ecclesiasticus 9:11: "her conversation burns like fire." Then, when he says "I wish therefore," etc., he shows to what work they are to be applied, namely that they marry. And first he sets forth the teaching, second he assigns the reason, at the place "for already." He says therefore "I wish the younger," namely widows, "to marry." Against this, 1 Corinthians 7:8: "it is good for them if they remain so"; therefore he ought rather to say: I wish them to remain continent. I respond: Jerome says that that saying, 1 Corinthians 7:7, he willed from his principal intention, but each one has his own gift from God. And therefore he adds: "it is better to marry than to burn." And therefore it must be seen in what case he here speaks — namely in this, lest they make void their first faith — and therefore what he says here, "I wish," is understood not from his principal intention. "To bear children," and not to kill them secretly through abortion. Above, 2:15: "but she shall be saved through the bearing of children, if she shall have continued in faith." "To be mothers of households," namely that they be occupied, and not run about the houses as talkative women. And also this I wish, "that they give no occasion to the adversary," that is, either to the Devil, or to the gentile, "for reviling's sake," that is, that he may be able to revile the Churches of God. In which he thus concludes the life of widows, that they should live in such a way that in nothing do they provoke others to wantonness. 1 Peter 2:15: "if it is the will of God, that by doing well you may put to silence the ignorance of foolish men." And this is his reason: that certain women, having vowed chastity, have turned back, making void their vow. And such go after Satan, through imitation, because he apostatized from the fellowship of the Angels. Then, when he says "if any," he shows which widows are to be supported by private persons; and first he sets forth the teaching, second the reason, at the place "that it be not burdened." He says therefore that she who is truly a widow should hope in God, but now, that if any has brothers or kin, she should be supported by them. And therefore he says "if any believer," etc., because this is a work of piety. And this, "that the Church be not burdened," etc. And this was necessary, because at that time the Church did not have possessions, but now it has possessions set apart for this. 1 Thessalonians 2:9: "working night and day, that we might not burden any of you."”

“But the younger widows refuse,.... To admit them into the number of widows relieved by the church; partly because they are fit for labour, and so can take care of themselves; and partly because they may marry, as the apostle afterwards advises they should, and so would have husbands to take care of them: for when they have begun to wax wanton against Christ; that is, being at ease, and without labour, live a wanton, loose, and licentious life, and in carnal lusts and pleasures, contrary to the commands of Christ, and to the reproach and dishonour of his name: they will marry; not that it would be criminal for them to marry, or that second marriages are unlawful; for the apostle afterwards signifies that it was right, fit, and proper that such should marry; but his sense is, that marriage being the effect of wantonness, would not be so honourable in them, and especially after they had made application to the church for relief, and had declared themselves widows indeed, and desolate, and such as trusted in God, and gave themselves up to supplication and prayer; wherefore it would be much better for them, and more to the credit of religion, to marry first, than afterwards and it would be best not to apply at all to the church; and if they should, it would be most advisable to reject them for the said reasons.”

“But the younger widows refuse - Do not admit those into this office who are under sixty years of age. Probably those who were received into such a list promised to abide in their widowhood. But as young or comparatively young women might have both occasion and temptations to remarry, and so break their engagement to Christ, they should not be admitted. Not that the apostle condemns their remarrying as a crime in itself, but because it was contrary to their engagement. See on Ti1 5:14 (note). Wax wanton - Καταστρηνιασωσι· From κατα, intensive, and στρηνιαω, to act in a luxurious or wanton manner. The word is supposed to be derived from στερειν, to remove, and ἡνια, the rein; and is a metaphor taken from a pampered horse, from whose mouth the rein has been removed, so that there is nothing to check or confine him. The metaphor is plain enough, and the application easy.”

“As for the younger widows, [4] admit them not into that number; for when they have grown wanton in Christ, which may signify in the Church of Christ, or as others translate, against Christ; when they have been nourished in plenty, indulging their appetite in eating and drinking, in company and conversation, in private familiarities, and even sometimes in sacrilegious fornications against Christ and their vows, they are for marrying again. See St. Jerome. (Witham)”