In the _Intellectual Development of Europe_, John William Draper, speaking of the teaching of celibacy among the Early Fathers, [Footnote: 2-Vol. 1, page 426.] says: "The sinfulness of the marriage relation and the preeminent value of chastity followed from their principles. If it was objected to such practices that by their universal adoption the human species would soon be extinguished and no man would remain to offer praises to God, these zealots, remembering the temptations from which they had escaped, with truth replied that there would always be sinners enough in the world to avoid that disaster, and that out of their evil work, good would be brought. Saint Jerome offers us the pregnant reflection that though it may be marriage that fills the earth, it is virginity that replenishes heaven." The early church taught that there were enough children on earth. It needed missionaries more than it needed babies, and impressed upon its followers the idea that the birth wails of the infant were a protest against being born into so sordid a world. Thus are we presented with one of the enormous inconsistencies of the church in sex matters. The teachings of the "Early Fathers" were effect the advocacy of an attempt to enforce birth control through absolute continence, while later it reverted, as it reverts to-day, to the Mosaic injunction to "be fruitful and multiply." The very force of the sex urge in humanity compelled the church to abandon the teaching of celibacy for its general membership. Paul, who preferred to see Christians unmarried rather than married, had recognized the power of this force. In the seventh chapter of the First Epistle to the Corinthians (according to the Douay translation of the Vulgate, which is accepted by the Church of Rome), he said: "8--But I say unto you the unmarried and the widows; it is good if they continue even as I. "9--But if they do not contain themselves, let them marry, for it is better to marry than to be burnt." When the church became a political power rather than a strictly religious institution, it needed a high birth rate to provide laymen to support its increasingly expensive organization. It then began to exploit the sex force for its own interest. It reversed its position in regard to children. It encouraged marriage under its own control and exhorted women to bear as many children as possible. The world was just as sordid and the birth wails of the infants were just as piteous, but the needs of the hierarchy had changed. So it modified the standard of sex morality to suit its own requirements--marriage now became a sacrament. Shrewd in changing its general policy from celibacy to marriage, the church was equally shrewd in perpetuating the doctrine of woman's subjection for its own interest. That doctrine was emphatically stated in the Third Chapter of the First Epistle of Peter and the Fifth Chapter of Paul's Epistle to the Ephesians. In the Douay version of the latter, we find this: