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 2ae, Quaest. 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.