WHO ARE INVITED?
The boy or girl who is deliberating on a future career will naturally ask, "Who are invited to the higher life? Is the invitation extended to all, or limited to the chosen few?"
Let us try to find out the answer to these questions. One day the disciples of Our Lord having asked Him (Matt. xix: 11-12) whether it were not better to abstain from marriage, He replied, "All men take not this word, but they to whom it is given. . . . He that can take it, let him take it." St. Paul also writes to the Corinthians (I Cor. vii: 7-8), "I wish you all to be as myself, . . . but I say to the unmarried . . . it is good for them, if they so continue, even as I."
Now, let us examine these passages, according to the interpretations of the Fathers and Doctors of the Church, so that there will be no danger of reading a wrong meaning into them. There is question in both texts of abstaining from marriage, of advising the unmarried not to marry, which, of course, is equivalent to advising them to practice perpetual chastity. St. Paul says clearly and forcibly that he would desire all to remain unmarried like himself. However, in the next verse he exempts from his advice those who do not control themselves. What does he mean by this? There are some who have strong passions, or who by self-indulgence have so strengthened their lower nature and weakened their will-power, that lifelong continence seems beyond them. Such persons, therefore, who know from experience that they will not overcome temptation and sin, or who find the struggle too hard to continue, he advises to marry.
We may now inquire whom Our Lord meant by those "to whom it is given." Does He mean that the power of practicing virginal chastity is given only to the selected few or to the many? St. Chrysostom, interpreting His words, says that this gift of chastity "is given to those who choose it of their own accord," adding that the "necessary help from on high is prepared for all who wish to be victors in the struggle with nature" (M. P. G., t. 58, c. 600). [1] St. Jerome tells us that this gift "is given to those who ask it, who wish it and labor to obtain it" (M. P. L., t. 26, c. 135). St. Basil explains that "to embrace the evangelical mode of life is the privilege of every one." (M. P. G., t. 32, c. 647.) To the sophistical objection that if all persons practiced virginity marriage would cease, and so the human race would perish, St. Thomas (Summa, 2a 2æ, Quæst. 189, art. 7) gives the reply of St. Jerome, "This virtue is uncommon and desired by comparatively few"; and then adds, "This fear is just as foolish as that of one who hesitates to take a drink of water, for fear of drying up the river."
Can it be said, then, that every boy and girl, with the exception noted by St. Paul, is advised and exhorted to preserve virginal chastity throughout life? To understand aright the answer to this question, we must remember that there are two general courses of life, the married and the unmarried, open to all; every person necessarily being found in the one or the other. And each individual of the race is privileged to make a free and voluntary choice of either condition; no one having the right to interfere with this personal liberty, by forbidding or prescribing wedlock to any properly qualified person.
Both these states have been created by God, and both are His gifts to man. The nuptial tie, elevated to the dignity of a sacrament, is likened by St. Paul to the union existing between Christ and the Church. "A prudent wife," says the Book of Proverbs (xix: 14), "is properly from the Lord." Whoever marries "in the Lord" performs a virtuous act, and the Church, to show her appreciation and approbation of it, invests the wedding contract with a rich and hallowed ceremonial. They, then, who wed do something pleasing to God; but they who, for virtue's sake, forego their natural right of marrying, make an offering still more grateful to Him.
This is the doctrine in the abstract. But in its application to individual cases we find some so situated, so hampered by their own temperament and disposition, or by actual conditions about them, that a life of perfect continence seems impracticable for them. One, for instance, who yearns for the safety and seclusion of the cloister, and yet sees its doors closed against him for some reason, feels himself constrained to take refuge from the storm and stress of the world in the sanctuary of marriage. On such persons the Creator does not impose a burden above their strength. Wishing us to be happy and content even in this life, as well as the next, He asks of us here only a "reasonable service."
Guided by these principles, the great majority of the faithful in all ages have deemed it prudent and expedient for them to marry. And the wisdom and prudence of their choice God approves and commends. For His Providence manifests itself to us in all the events and circumstances of life, dwelling alike in the fall of the leaf and the roll of the wave, and speaking to our hearts by the voice of all creatures. While, then, external or internal impediments may prevent some from hearkening to Christ's call, and their own will may deter others, His invitation of itself does not exclude any; it is general, ever waiting for those able and willing to accept it.
But does not a person have to feel a special call before binding himself to perpetual chastity? To answer this let us suppose that one is considering the advisability of daily attendance at Mass or of total abstinence from intoxicating liquor. In themselves these are good works and under proper advice a person might engage himself to their performance. Grace would be required for them, as for every other act of supernatural virtue, but no one would say that to assume such obligations a special call from heaven is prerequisite. Now, chastity is governed by the same laws as other virtues, by the same laws as mortification, alms-deeds and works of charity. Every virtuous act requires two things, the grace and the will to cooperate with the grace; and these two are also the only requisites for the exercise of continence; a special inspiration being no more necessary for it than for perpetual abstinence from meat or spirituous liquors.
Lifelong virginity is, of course, a higher, nobler and more far-reaching virtue than the others mentioned, but it involves no special personal call. If this were required, in addition to the general invitation of Scripture, the doctrine of the Fathers that all are invited could scarcely be true. If all are invited, then he who wishes must have the power to accept the invitation. If two calls are necessary, one general and the other particular, he who has only the first may be said to have only half an invitation, which seems very absurd, and certainly is contrary to the practically unanimous teaching of the Fathers.
St. Thomas tells us: "We should accept the words of Christ which are given in Scripture as if we heard them from the mouth of Christ. . . . The counsel (to perfection) is to be followed by each one not less than if it came from the Lord's mouth to each one personally. (Opusc. 17, c. 9.) And even granted that the devil urges one to enter religious life, it is a good work, and there is no danger in yielding to his impulse." (Opusc. 17, c. 10.)
Taking these words of the Angelic Doctor for our guidance, we realize that the invitation and exhortation of St. Paul is general, that it embraces all unmarried persons who feel the well-grounded hope within them that with God's grace they can live up to it.
We may go further and say that, as St. Paul was speaking not his own doctrine, but the doctrine of Christ, which is unchangeable, it applies equally to-day. So one who is convinced that no obstacle, except his own will, prevents his acceptance of the Apostle's advice, can readily imagine Christ standing before him and saying, "My child, you should be more pleasing to Me were you to remain unmarried for My sake." If Jesus Christ really stood before you, dear reader, and thus addressed you, what would be your reply? There can be no doubt that it would be prompt and in accordance with His wish. You would say, "If God so loves me as to make a suggestion to me, as to sue for my undivided heart, I shall be only too glad to give Him all I have, to make any sacrifice for His sake." But God does speak thus, through the mouth of the Apostle, to all who are "zealous for the better gifts."
Now, what says your heart? Will it reject the special love Christ offers? He says, "I give you the choice of two gifts, matrimony or virginity; virginity is by far the more precious—but take which you wish." Will you be so irresponsive as to reply, "Give me the lesser gift; Thy best treasures and best love bestow on my companions"?
Speak thus if you are so minded. God will love you still; but can you be surprised if He cherish other generous souls more? Take or reject virginity as you like. It is yours for the taking, but if you reject it do not say, "I have no call, no invitation to the higher life." You have the invitation now, in common with other Christians; and the great-souled ones are they who accept it, for "many are called, but few are chosen."
It may now be asked whether what has been said about the observance of chastity applies also to poverty and obedience. Spiritual writers tell us that the full and entire evangelical life includes all these three counsels, and that the principles on which one rests are common to all. Christ in His call invites those who are not hindered by insuperable obstacles, to follow Him in the practice of all the counsels, the reason for all being the same, namely, to sacrifice everything for His sake. It is evident, however, that there may be more hindrances to the observance of all three counsels than to the keeping of only one. Some religious orders, for example, on account of their special work, may demand from applicants health, or youth, or talent, or learning, or other qualifications, which every person does not possess. For community life, too, a peaceable temper and agreeable manners are usually necessary. Moreover, one may be so bound by obligations of justice and charity to his parents or others, that he cannot leave them. [2] The general principle, however, is fixed and sure, that the clarion call to the practice of the counsels is in itself general, and applicable to all who are not hindered by circumstances or impediments from accepting it. No further special invitation is necessary. You who are free have the invitation—take it if you wish.
[1] This and similar references are to the Migne edition of the Greek and Latin Fathers.
[2] It may still be possible, however, for a person who is prevented from entering community life, to practice the counsels while living in the world.