wrong. Nevertheless, if he feel no necessity for a sexual relation, and resolve to keep her a virgin, he does well. So then marriage is good, but celibacy is better (1 Cor. vii. 36-38).
Notwithstanding these views, Paul, or at least the Pauline Christian who wrote the first Epistle to Timothy, by no means contemplates a celibate clergy. It is specially enumerated among the qualifications of a bishop that he is to be a good manager of his household, keeping his children well in order; for (it is argued) if a man cannot rule his own house, how will he be able to take care of the Church of God? The only limitation placed upon the bishops is that they are not to be polygamists. They, as well as the deacons, are to keep to a single wife (1 Tim. iii. 1-5).
Notwithstanding his general preference for celibacy, Paul recognizes certain reasons as sufficing to excuse the establishment of a sexual relation, and it is important to note what, in the apostle's judgment, these reasons are. Now it is remarkable that he seems to perceive no consideration whatever in favor of the matrimonial condition but its ability to satisfy the sexual appetite. To avoid fornication a man is to have his own wife; if people cannot restrain themselves, they should marry, for it is better to marry than to burn. Those who marry are not guilty of sin, although they will have trouble in the flesh (1 Cor. vii. 2, 9, 28). Such a view of the functions of matrimony as this is simply degrading. It treats it as exactly equivalent to prostitution in the uses it fulfills, and as differing only in the durability of the connection. But if the whole object of the connection is merely to gratify passion, its greater durability is but a questionable advantage. For exactly as marriage is recommended "to avoid fornication," so divorce might often be recommended to avoid adultery. A union of which the main purpose is to give a convenient outlet to desire, had better be broken when it ceases to fulfill that office to the satisfaction of both the parties. It is strange that Paul should seem to have no conception whatever of the intellectual or moral advantages to be derived from the sympathetic companionship of one of the opposite sex. Perhaps his age presented him with scarcely any examples of marriages in which that companionship was carried into the higher fields of human thought or action. Yet
