What Shall I Be? A Chat With Young People

by Francis Bernard Cassilly

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."