Ambrose of Milan : "The unmarried woman and the virgin think of the things of the Lord, that they may be holy in body and spirit." She has then her wall against the tempests of this world, and so fortified by the defence of divine protection she is disturbed by none of the blasts of this world. — Epistle 63, 38 Ambrosiaster : It is the human spirit which either sanctifies or corrupts the body. If anyone tries to have a pure body but a corrupt soul, he will soon have to choose between them. Either the soul must be honored, or the body will be drawn toward corruption. — COMMENTARY ON PAUL'S EPISTLES Apostolic Constitutions : Concerning virginity we have received no commandment; but we leave it to the power of those that are willing, as a vow: exhorting them so far in this matter that they do not promise anything rashly; since Solomon says, "It is better not to vow, than to vow and not pay." [Ecclesiastes 5:5] Let such a virgin, therefore, be holy in body and soul, as the temple of God, [1 Corinthians 7:34] as the house of Christ, as the habitation of the Holy Spirit. For she that vows ought to do such works as are suitable to her vow; and to show that her vow is real, and made on account of leisure for piety, not to cast a reproach on marriage. Let her not be a wanderer abroad, nor one that rambles about unseasonably; not double-minded, but grave, continent, sober, pure, avoiding the conversation of many, and especially of those that are of ill reputation. — Apostolic Constitutions (Book IV), Section 2, XIV Augustine of Hippo : This should not be interpreted to mean that a married woman is not meant to be holy in body as well as in soul. — THE EXCELLENCE OF WIDOWHOOD 6 Methodius of Olympus : For then am I plainly consecrated altogether to the Lord, when I not only strive to keep the flesh untouched by intercourse, but also unspotted by other kinds of unseemliness. For "the unmarried woman "it is said, — Methodius Discourse V. Thallousa Tertullian : For even by this very fact, that he has not named "virgins" (as he does in another place where he is teaching touching marrying), he sufficiently predicates that his remark is made touching every woman, and touching the whole sex; and that there is no distinction made between a "virgin" and any other, while he does not name her at all. — On Prayer Tertullian : Further, if we set down in order the higher and happier grades of bodily patience, (we find that)it is she who is entrusted by holiness with the care of continence of the flesh: she keeps the widow, and sets on the virgin the seal and raises the self-made eunuch to the realms of heaven. — Of Patience Tertullian : As if I were speaking to Gentiles, addressing you with a Gentile precept, and (one which is) common to all, (I would say, ) "You are bound to please your husbands only." But you will please them in proportion as you take no care to please others. — On the Apparel of Women Book II Tertullian : But we withal retort the self-same line of argument. For he who knew elsewhere how to make mention of each sex-of virgin I mean, and woman, that is, not-virgin-for distinction's sake; in these (passages), in which he does not name a virgin, points out (by not making the distinction) community of condition. Otherwise he could here also have marked the difference between virgin and woman, just as elsewhere he says, "Divided is the woman and the virgin." Therefore those whom, by passing them over in silence, he has not divided, he has included in the other species. — On the Veiling of Virgins