Tertullian ca. 160-220
Turning now to the law, which is properly ours— that is, to the Gospel— by what kind of examples are we met, until we come to definite dogmas? Behold, there immediately present themselves to us, on the threshold as it were, the two priestesses of Christian sanctity, Monogamy and Continence: one modest, in Zechariah the priest; one absolute, in John the forerunner: one appeasing God; one preaching Christ: one proclaiming a perfect priest; one exhibiting more than a prophet,
— him, namely, who has not only preached or personally pointed out, but even baptized Christ. For who was more worthily to perform the initiatory rite on the body of the Lord, than flesh similar in kind to that which conceived and gave birth to that (body)? And indeed it was a virgin, about to marry once for all after her delivery, who gave birth to Christ, in order that each title of sanctity might be fulfilled in Christ’s parentage, by means of a mother who was both virgin, and wife of one husband. Again, when He is presented as an infant in the temple, who is it who receives Him into his hands? Who is the first to recognize Him in spirit? A man just and circumspect,
and of course no digamist, (which is plain) even (from this consideration), lest (otherwise) Christ should presently be more worthily preached by a woman, an aged widow, and the wife of one man;
who, living devoted to the temple, was (already) giving in her own person a sufficient token what sort of persons ought to be the adherents to the spiritual temple,— that is, the Church. Such eye-witnesses the Lord in infancy found; no different ones had He in adult age. Peter alone do I find— through (the mention of) his mother-in-law
—to have been married. Monogamist I am led to presume him by consideration of the Church, which, built upon him, was destined to appoint every grade of her Order from monogamists. (On Monogamy, 8)
