Opera Omnia

INSTRUCTION XV
CONSECRATED CHASTITY
When God finds a person as submissive and compliant to his will as was the blessed virgin Mary he enlists her or him to carry out his loving and wise designs. As compliant as a brush in the hands of an artist; as natural as a rag in a housewife's hands! This is how God found Mary and Joseph, the Apostles, and many holy religious.

Meetings with parents

It can be a great help to organize a parents' day of festivity and thanksgiving, especially for the mothers of our aspirants and members. Benefactors and pastors can also be invited. It is an occasion to remind parents of the great honor and value of having a son in religious life or a daughter consecrated to her Divine Spouse. Saint Ambrose wrote: You, parents, have recognized that the virgin is God's gift, a father's oblation, a mother's sacrifice. Beforehand he had rebuked those mothers who impeded them, saying: Does not the woman who has the

right to choose a husband not have the right to choose God? Bear in mind the obligation to allow young people to choose freely their state of life, as well as to encourage and help them when they show a true calling, whether for the lay religious state, the priesthood or the secular Institutes. Let them esteem the priestly life, especially religious priestly life.
It is of faith, defined by the Council of Trent, that virginity and celibacy are superior to the married state.

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Art. 92. The Superior General with the consent of his Council, manifested by a secret vote, can dismiss a Professed member in temporary vows while the vows are yet in force, but it is gravely binding in conscience that the prescripts which are laid down in the following articles be observed.
Art. 93. The reasons for dismissal of a Professed in temporary vows must be grave, either with regard to the Society or to the member himself. The lack of the religious spirit which is a source of scandal to others is a sufficient reason for dismissal, if repeated admonition together with a salutary penance has produced no effect. Poor health is no reason unless it is known with certainty that it was fraudulently concealed or disguised before Profession.
Art. 94. Although the reasons for dismissal must

be known with certainty to the Superior who dismisses, and to his Council, nevertheless it is not required that these reasons be established by a formal trial. The Religious, however, must be informed of the reason for the dismissal and given ample opportunity to answer the charges; and his answers must be faithfully submitted to the Superior who is dismissing him. The Religious has the right to appeal to the Holy See against the decree of dismissal, and, pending the appeal - provided it was made within ten days from the notice of dismissal - the juridic effect of the dismissal is suspended.
Art. 95. A member rightly dismissed according to the norm of the preceding articles is automatically released from all his religious vows and obligations of his Profession; if he is in Major Orders the obligations attached to the Major Order remain, and the prescripts of Canon 641, §1, and 642 must be strictly observed. If a Cleric is only in Minor Orders, he is, by the very dismissal, reduced to the state of a layman.

Jesus Christ, Teacher of chastity

One day the disciples were struck by the very serious obligations and consequences of marriage as set out by the Lord. They said to him: If such is the case of a man with his wife, it is not expedient to marry. Jesus replied: Not all men can receive this saying, but only those to whom it is given. For there are eunuchs who have been so from birth, and there are eunuchs who have been made

eunuchs by men, and there are eunuchs for the sake of the kingdom of heaven. He concluded: He who is able to receive this, let him receive it (Mt 19:10-12). Virginity is a great virtue; a person chooses it in view of heaven and to be more free to see to the things of heaven.
Blessed are the pure in heart, for they shall see God (Mt 5:8). I say to you that everyone who looks at a woman lustfully has already committed adultery with her in his heart (Mt 5:28).
When the Son of God willed to become incarnate he chose a virgin as his mother. He brought about a great marvel - bringing together virginity sublime and divine motherhood. Saint Joseph, the foster father of Jesus, was also a virgin, and guardian of the Virgin Mary.
Thus three very pure people contributed to the Redemption; three very pure and fragrant lilies: Jesus, Mary and Joseph - each one according to his or her condition.
Contributing likewise to the application of the Redemption will be other pure souls, consecrated to God: Apostoli vel virgines, vel, post nupties [= nuptias], continentes.¹

Mary is the Virgo Virginum

The Church has defined the virginity of Mary. It flows from the Gospel: Missus est Angelus Gabriel a Deo… ad virginem… et nomen virginis Maria.² To the proposal of divine motherhood Mary raised the objection: Quomodo fiet istud quoniam virum non cognosco? Et respondens Angelus dixit ei: Spiritus Sanctus descendet in te, et virtus Altissimi obumbrabit tibi.³
Saint Joseph was put at ease by the angel following his concern: Noli timere accipere Mariam coniugem

tuam, quod enim in ea natum de Spiritu Sancto est.⁴
Saint Paul teaches: The unmarried man is anxious about the affairs of the Lord, how to please the Lord [1 Cor 7:32]. Moreover, I want you to be free from anxieties. The married man is anxious about worldly affairs [1 Cor 7:32-33]. I wish that all were as I myself am. But each has his own special gift [1 Cor 7:7]. Thus Saint Paul has around and behind him an array of saints: Luke, Timothy, Titus, Thecla and so on.

Pontifical teaching on chastity

Let us deduce some points from the teaching of the Popes, especially from Pius XII:
1. It is wrong to think that perfect chastity is harmful to the body and that it is impossible. It is possible: history is its proof. The will and God's grace can master the sexual instinct and concupiscence. He adds: For perfect mastery it is not enough to refrain from acts directly contrary to chastity, but it is necessary also generously to renounce anything that may offend this virtue nearly or remotely.
2. We censure the opinion of those who contend that marriage is the only means of assuring the natural development and perfection of the human personality. Marriage is a sacrament, whereas religious life is not. But the grace of marriage is to accomplish the new duties of the spouses. But it is not instituted as a means of perfection while perfect chastity as a religious commitment is. What is to be remembered is that, by way of the law of celibacy,

the Religious, especially if he is a priest, is far from losing his fatherhood; indeed, he perfects it and broadens it to embrace many spiritual children: Per Evangelium ego vos genui.⁵
3. Those who are consecrated to God do not live the solitude of the heart; indeed theirs is an immensely superior love; they are comforted by a closer union with God, the surety of the joy which Saint John describes speaking of those who have not defiled themselves with women: For they are virgins; it is these who follow the Lamb wherever he goes [Rev 14:4].
4. It is a quite false and dangerous error to think that the Church today has greater need of good fathers and mothers living exemplary lives in the world than of people consecrated to God. We cannot but censure all those who, influenced by this error, turn young people away from the religious and priestly life.
5. It is false to assert that those who are consecrated to God become withdrawn from society. Rather, it is such persons who contribute to the good of society through their prayers, sacrifices and generous and varied apostolates.
6. The requirements for the life of perfection are: free choice, a call from God, a moral guarantee that using the means (in other words, vigilate et orate)⁶ a person will persevere. Consequently the warning of Saint Paul: Those who cannot exercise self-control should marry. For it is better to marry than to be aflame with passion [1 Cor 7:9]. Confessors, spiritual directors and superiors are under grave obligation both to help young people to follow such a call, or to invite or oblige them to desist.

The question is asked: For this moral guarantee that the candidate will persevere, how much time must pass to say that there were no falls? Authors cannot agree. Some say three years, others one year or even less. There is such a difference then between one individual and another. One case is where you have a candidate who, although physically strong, is tempted a lot but fights back, prays, is vigilant, and throws himself vigorously into his duties… Another case is the candidate who is lazy, rather neglectful in everything, phlegmatic. What will become of him when he is 25, 35 or 40 years old and he finds himself in a sticky situation; when he does not pray, is not accustomed to do battle, does not spend his energy in love of God and in the apostolate? Moreover, it depends on the type of life he will follow later on. Will he be with the youngsters? Will he spend a lot of time studying? Or in the confessional? In dangerous situations? In the house? To come to a decision you need to think, to pray, to seek advice and also to do penance. In some cases it may be necessary to seek the advice of a truly conscientious doctor.
7. Pius XII says: If there are any who do not feel they have the gift of chastity (even though they have vowed it), let them not declare that they cannot fulfil their obligations in this matter. For God does not command the impossible, but in commanding serves notice that one must do what he can, and pray for what he cannot. This is to be said against those doctors, even Catholic doctors, who are quick to counsel marriage - with a view to greater mental balance - for those whose will has been weakened by nervous upset. Saint Paul says: 'God is faithful, he does not permit temptations beyond your strength; with the temptation he will also give you the power and the merit of victory' [cf. 1 Cor 10:13].

Means for preserving chastity: Watchfulness and prayer, in accordance with the words of the Divine Teacher: Watch and pray [cf. Mt 26:41; Lk 22:40].
Watchfulness: over ourselves and over occasions. It is absolutely necessary throughout life. We are encased in flesh and Saint Paul speaks a truth experienced daily: The desires of the flesh are against the spirit, and the desires of the spirit are against the flesh [Gal 5:17]. And yet flesh and spirit must make life's journey side by side.
Crucify the flesh, says Saint Paul: Those who belong to Christ Jesus have crucified the flesh with its passions and desires [Gal 5:24].
It makes no difference whether one is a religious or a priest, a group master or a brother, young or old. Thus Saint Paul, already advanced in years, says: I pummel my body and subdue it, lest after preaching to others I myself should be disqualified [1 Cor 9:27]. The Divine Teacher reminds us: I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to sin, pluck it out and throw it away; it is better that you lose one of your members than that your whole body be thrown into hell [Mt 5:28-29]. Woe to give in even a little!
All the Saints and Doctors advise on the need to avoid occasions. Saint Jerome says: I flee lest I be overcome!
It is easy to understand that danger is everywhere, even in religious houses. But they are more numerous in the world and the means are fewer.

There are some erroneous opinions abroad at present. People would have us believe that Christians in general, and the clergy in particular, should no longer be separated from the world, as in times past. Thus they should take the risk and put their chastity to the test in order to see whether or not they have the strength to resist. Thus they say, - despite ecclesiastical and natural law - let young clerics and even young aspirants to religious life read everything, see everything, experience everything, thus rendering themselves immune. People say that this is the world we live in and those who want to do something in today's world have to be in the world. This is a very serious mistake: Whoever loves danger will perish by it [Sir 3:25], says the Holy Spirit. Saint Augustine writes: Do not say you have a chaste mind if your eyes are unchaste. Jesus prays to his heavenly Father: I have sent them (the Apostles) into the world [Jn 17:18]. Previously, he had said: they are not of the world, even as I am not of the world [Jn 17:14]. Then he adds: I do not pray that thou shouldst take them out of the world, but that thou shouldst keep them from evil [Jn 17:15].
Out of centuries-old experience the Church has promulgated wise laws to ensure: 1) that vocations are protected when they are still young and tender plants; 2) that each person saves his or her soul; 3) and that it brings salvation to those who must live in the world.
Aspirants to the religious or priestly life are to be separated from the tumult of the world before being allowed into battle.
This should be done step by step, in the manner and by whom it must be

done; as and when the need arises and the aspirant becomes stronger.
Christian modesty is to be inculcated.
The holy ideals of purity are to be held up for emulation.
All preventive measures are to be used. This means having a fervent environment, a wealth of preaching and a frequenting of Penance and Communion.
There is to be a wise and holy spiritual director.
Tender and filial devotion to Mary is to be instilled.
Charity is the guardian of virginity; but the guardian of charity is humility.

Is vacation time the devil's harvest?

Saint John Bosco spoke of vacation time as the devil's harvest.
To be followed unconditionally are the rules set out in the San Paolo. These reflect, in our case, the arrangements and the directions given by the Holy See.
a) Family visits are restricted for all, whether aspirants or professed members, to the vacation period, which varies from country to country. They are never to be made during major religious holidays (Christmas, Easter, and so on), nor for civil or family feasts (as marriages, silver weddings, and the like).
b) The period of the holidays is not to be more than three weeks. Part is to be spent in the family and part in the houses of the Institute. When the aspirants and young professed visit their families, they are to use the traditional means for Religious Institutes and Seminaries.

c) Where possible, the Institute is gradually to acquire a suitable holiday house.
d) Where magazines have to be published during the holiday period, the Superiors are to make other suitable arrangements.
e) Before the vacation period the Superiors are to warn of the dangers and indicate necessary countermeasures; instead of falling into harm's way let us have physical and spiritual enjoyment such as, for example, vocation recruitment.
The superiors of the houses are to be reminded of what is laid down by the Apostolic Constitution, Sedes Sapientiae, concerning vacations for Religious [Art. 42]:

§6. - 1. Vacations or holidays are to be determined for the various regions at seasonable time and as much as possible in the more suitable houses, so that during these days, while studies are properly suspended, mental and bodily vigor may be restored without, however, allowing zeal for spiritual perfection to grow cold.
2. The time left over from due relaxation ought to be spent by the students in private study of the various subjects and of literature or in attending easier courses, for the purpose of studying secondary subjects, of learning foreign languages, of exercising the arts, or also of initiating themselves in apostolic practice.
3. The custom of sending professed students outside a religious house of common life is condemned. But if for the sake of excursions or some other reasonable cause, it appears advisable to make such a concession from time to time, the Superiors are strictly bound in conscience to watch carefully over the religious

discipline of the students.

Precautions and education in view of chastity

To give in to all that is allowed leads inexorably to what is not allowed. This maxim holds true for every kind of sin. To steal a pin is the beginning of a life of injustice and stealing. Judas began his tremendous downfall by appropriating part of the offerings made to Jesus and the Apostles. Those who grow accustomed not to overcome venial faults will end up committing mortal ones.
Keep in mind that:
1. The two concupiscences, greed and the thirst for sensual pleasure, go hand in hand; this is in line with experience and sacred scripture, and it is rare for the third sister, laziness, not to be in their company.
2. Sensuality practically always follows pride, because God allows those who become spiritually proud to fall on their face in the mud. Those who exalt themselves will be humbled.
3. The assaults of the enemy are generally more violent between the age of twenty-five and forty. Greater prayer and constant watchfulness are needed.

Bear in mind an easy and practical way of educating people in religious purity. When the senses

begin to awaken suggest to the young aspirants to make a temporary vow of chastity - from eight days to three months - in line with each one's possibilities; as well as frequent consecration to Mary; and the reading of the lives of young saints.
Keep young aspirants busy by means of various and plentiful forms of prayer, a firm control over study, intense apostolate, games and recreation.
Use an array of devices to awaken the life of the spirit; stimulate noble desires, the great ideals of perfection, saving souls, saintlike initiatives, the reward of heaven.

The rewards of virginity are a more joyful and morally loftier life; reaching people more effectively through the apostolate; serenity in the face of death and God's judgement; a particular halo of glory in heaven; a more resplendent body in the final resurrection.
Yet the parable of the ten virgins, five wise and five foolish, should be meditated on.
Virginity must be crowned by a halo of virtues: the theological, the cardinal and the moral. A virginity that smacks of conceit is useless.
Here is the parable:
Then the kingdom of heaven shall be compared to ten maidens who took their lamps and went to meet the bridegroom. Five of them were foolish, and five were wise. For when the foolish took their lamps, they took no oil with them; but the wise took flasks of oil with their lamps. As the bridegroom was delayed, they all slumbered and

slept. But at midnight there was a cry, 'Behold, the bridegroom! Come out to meet him.' Then all those maidens rose and trimmed their lamps. And the foolish said to the wise, 'Give us some of your oil, for our lamps are going out.' But the wise replied, 'Perhaps there will not be enough for us and for you; go rather to the dealers and buy for yourselves.' And while they went to buy, the bridegroom came, and those who were ready went in with him to the marriage feast; and the door was shut. Afterward the other maidens came also, saying, 'Lord, lord, open to us.' But he replied, 'Truly, I say to you, I do not know you.' Watch therefore, for you know not neither the day nor the hour (Mt 25:1-13).