March, 1904) “is nothing else than all the therapeutic measures making for moral purification.  The Christian ascetic is an athlete struggling to transform his corrupt nature and make a road to God through the obstacles due to his passions and the world.  He is not working in his own interests alone, but—­by virtue of the reversibility of merit which compensates that of solidarity in error—­for the good and for the salvation of the whole of society.”

This is the aspect of early Christian asceticism most often emphasized.  But there is another aspect which may be less familiar, but has been by no means less important.  Primitive Christian chastity was on one side a strenuous discipline.  On another side it was a romance, and this indeed was its most specifically Christian side, for athletic asceticism has been associated with the most various religious and philosophic beliefs.  If, indeed, it had not possessed the charm of a new sensation, of a delicious freedom, of an unknown adventure, it would never have conquered the European world.  There are only a few in that world who have in them the stuff of moral athletes; there are many who respond to the attraction of romance.

The Christians rejected the grosser forms of sexual indulgence, but in doing so they entered with a more delicate ardor into the more refined forms of sexual intimacy.  They cultivated a relationship of brothers and sisters to each other, they kissed one another; at one time, in the spiritual orgy of baptism, they were not ashamed to adopt complete nakedness.[74]

A very instructive picture of the forms which chastity assumed among the early Christians is given us in the treatise of Chrysostom Against Those who Keep Virgins in their Houses.  Our fathers, Chrysostom begins, only knew two forms of sexual intimacy, marriage and fornication.  Now a third form has appeared:  men introduce young girls into their houses and keep them there permanently, respecting their virginity.  “What,” Chrysostom asks, “is the reason?  It seems to me that life in common with a woman is sweet, even outside conjugal union and fleshly commerce.  That is my feeling; and perhaps it is not my feeling alone; it may also be that of these men.  They would not hold their honor so cheap nor give rise to such scandals if this pleasure were not violent and tyrannical....  That there should really be a pleasure in this which produces a love more ardent than conjugal union may surprise you at first.  But when I give you the proofs you will agree that it is so.”  The absence of restraint to desire in marriage, he continues, often leads to speedy disgust, and even apart from this, sexual intercourse, pregnancy, delivery, lactation, the bringing up of children, and all the pains and anxieties that accompany these things soon destroy youth and dull the point of pleasure.  The virgin is free from these burdens.  She retains her vigor and youthfulness, and even at the age of forty may