SACRA VIRGINITAS

Encyclical of Pope Pius XII promulgated on March 25, 1954.

To Our Venerable Brothers, the Patriarchs, Primates, Archbishops,

Bishops, and other Local Ordinaries in Peace and Communion with the

Apostolic See.

Holy virginity and that perfect chastity which is consecrated to the

service of God is without doubt among the most precious treasures which

the Founder of the Church has left in heritage to the society which He

established.

2. This assuredly was the reason why the Fathers of the Church

confidently asserted that perpetual virginity is a very noble gift which

the Christian religion has bestowed on the world. They rightly noted that

the pagans of antiquity imposed this way of life on the Vestals only for

a certain time;[1] and that, although in the Old Testament virginity is

ordered to be kept and preserved, it is only a previous requisite for

marriage;[2] and furthermore, as Ambrose writes,[3] "We read that also in

the temple of Jerusalem there were virgins. But what does the Apostle

say? 'Now all these things happened to them in figure',[4] that this

might be a foreshadowing of what was to come "

3. Indeed, right from Apostolic times this virtue has been thriving and

flourishing in the garden of the Church. When the Acts of the Apostles[5]

say that Philip the deacon was the father of four virgins, the word

certainly refers to their state of life rather than to their age. And not

much later Ignatius of Antioch salutes the virgins,[6] who together with

the widows, formed a not insignificant part of the Christian community of

Smyrna. In the second century, as St. Justin testifies, "many men and

women, sixty and seventy years old, imbued from childhood with the

teachings of Christ, keep their integrity."[7] Gradually the number of

men and women who had vowed their chastity to God grew; likewise the

importance of the office they fulfilled in the Church increased notably,

as We have shown more at length in Our apostolic constitution, "Sponsa

Christi."[8]

4. Further, the Fathers of the Church, such as Cyprian, Athanasius,

Ambrose, John Chrysostom, Jerome, Augustine, and many others, have sung

the praises of virginity. And this doctrine of the Fathers, augmented

through the course of centuries by the Doctors of the Church and the

masters of asceticism, helps greatly either to inspire in the faithful of

both sexes the firm resolution of dedicating themselves to God by the

practice of perfect chastity and of persevering thus till death, or to

strengthen them in the resolution already taken.

5. Innumerable is the multitude of those who from the beginning of the

Church until our time have offered their chastity to God. Some have

preserved their virginity unspoiled, others after the death of their

spouse, have consecrated to God their remaining years in the unmarried

state, and still others, after repenting their sins, have chosen to lead

a life of perfect chastity; all of them at one in this common oblation,

that is, for love of God to abstain for the rest of their lives from

sexual pleasure. May then what the Fathers of the Church preached about

the glory and merit of virginity be an invitation, a help, and a source

of strength to those who have made the sacrifice to persevere with

constancy, and not take back or claim for themselves even the smallest

part of the holocaust they have laid on the altar of God.

6. And while this perfect chastity is the subject of one of the three

vows which constitute the religious state,[9] and is also required by the

Latin Church of clerics in major orders[10] and demanded from members of

Secular Institutes,[11] it also flourishes among many who are lay people

in the full sense: men and women who are not constituted in a public

state of perfection and yet by private promise or vow completely abstain

from marriage and sexual pleasures, in order to serve their neighbor more

freely and to be united with God more easily and more closely.

7. To all of these beloved sons and daughters who in any way have

consecrated their bodies and souls to God, We address Ourselves, and

exhort them earnestly to strengthen their holy resolution and be faithful

to it.

8. However, since there are some who, straying from the right path in

this matter, so exalt marriage as to rank it ahead of virginity and thus

depreciate chastity consecrated to God and clerical celibacy, Our

apostolic duty demands that We now in a particular manner declare and

uphold the Church's teaching on the sublime state of virginity, and so

defend Catholic truth against these errors.

9. First of all, We think it should be noted that the Church has taken

what is capital in her teaching on virginity from the very lips of her

Divine Spouse.

10. For when the disciples thought that the obligations and burdens of

marriage, which their Master's discourse had made clear, seemed extremely

heavy, they said to Him: "If the case stands so between man and wife, it

is better not to marry at all."[12] Jesus Christ replied that His ideal

is not understood by everybody but only by those who have received the

gift; for some are hindered from marriage because of some defect of

nature, others because of the violence and malice of men, while still

others freely abstain of their own will, and this "for the kingdom of

heaven." And He concludes with these words, "He that can take it, let him

take it."[13]

11. By these words the divine Master is speaking not of bodily

impediments to marriage, but of a resolution freely made to abstain all

one's life from marriage and sexual pleasure. For in likening those who

of their own free will have determined to renounce these pleasures to

those who by nature or the violence of men are forced to do so, is not

the Divine Redeemer teaching us that chastity to be really perfect must

be perpetual?

12. Here also it must be added, as the Fathers and Doctors of the Church

have clearly taught, that virginity is not a Christian virtue unless we

embrace it "for the kingdom of heaven;"[14] that is, unless we take up

this way of life precisely to be able to devote ourselves more freely to

divine things to attain heaven more surely, and with skillful efforts to

lead others more readily to the kingdom of heaven.

13. Those therefore, who do not marry because of exaggerated

self-interest, or because, as Augustine says,[15] they shun the burdens

of marriage or because like Pharisees they proudly flaunt their physical

integrity, an attitude which has been condemned by the Council of Gangra

lest men and women renounce marriage as though it were something

despicable instead of because virginity is something beautiful and

holy,--none of these can claim for themselves the honor of Christian

virginity.[16]

14. Moreover, the Apostle of the Gentiles, writing under divine

inspiration, makes this point: "He that is without a wife is solicitous

for the things that belong to the Lord, how he may please God. . . And

the unmarried woman and the virgin thinketh on the things of the Lord,

that she may be holy in body and spirit."[17]

15. This then is the primary purpose, this the central idea of Christian

virginity: to aim only at the divine, to turn thereto the whole mind and

soul; to want to please God in everything, to think of Him continually,

to consecrate body and soul completely to Him.

16. This is the way the Fathers of the Church have always interpreted the

words of Jesus Christ and the teaching of the Apostle of the Gentiles;

for from the very earliest days of the Church they have considered

virginity a consecration of body and soul offered to God. Thus, St.

Cyprian demands of virgins that "once they have dedicated themselves to

Christ by renouncing the pleasures of the flesh, they have vowed

themselves body and soul to God . . . and should seek to adorn themselves

only for their Lord and please only Him."[18] And the Bishop of Hippo,

going further, says, "Virginity is not honored because it is bodily

integrity, but because it is something dedicated to God. . . Nor do we

extol virgins because they are virgins, but because they are virgins

dedicated to God in loving continence."[19] And the masters of Sacred

Theology, St. Thomas Aquinas[20] and St. Bonaventure,[21] supported by

the authority of Augustine, teach that virginity does not possess the

stability of virtue unless there is a vow to keep it forever intact. And

certainly those who obligate themselves by perpetual vow to keep their

virginity put into practice in the most perfect way possible what Christ

said about perpetual abstinence from marriage; nor can it justly be

affirmed that the intention of those who wish to leave open a way of

escape from this state of life is better and more perfect.

17. Moreover the Fathers of the Church considered this obligation of

perfect chastity as a kind of spiritual marriage, in which the soul is

wedded to Christ; so that some go so far as to compare breaking the vow

with adultery.[22] Thus, St. Athanasius writes that the Catholic Church

has been accustomed to call those who have the virtue of virginity the

spouses of Christ.[23] And St. Ambrose, writing succinctly of the

consecrated virgin, says, "She is a virgin who is married to God."[24] In

fact, as is clear from the writings of the same Doctor of Milan,[25] as

early as the fourth century the rite of consecration of a virgin was very

like the rite the Church uses in our own day in the marriage

blessing.[26]

18. For the same reason the Fathers exhort virgins to love their Divine

Spouse more ardently than they would love a husband had they married, and

always in their thoughts and actions to fulfill His will.[27] Augustine

writes to virgins: "Love with all your hearts Him Who is the most

beautiful of the sons of men: you are free, your hearts are not fettered

by conjugal bonds . . . if, then, you would owe your husbands great love,

how great is the love you owe Him because of Whom you have willed to have

not husbands? Let Him Who was fastened to the cross be securely fastened

to your hearts."[28] And this in other respects too is in harmony with

the sentiments and resolutions which the Church herself requires of

virgins on the day they are solemnly consecrated to God by inviting them

to recite these words: "The kingdom of this earth and all worldly

trappings I have valued as worthless for love of Our Lord Jesus Christ,

Whom I have seen, loved, believed, and preferred above all else."[29] It

is nothing else but love of Him that sweetly constrains the virgin to

consecrate her body and soul entirely to her Divine Redeemer; thus St.

Methodius, Bishop of Olympus, places these beautiful words on her lips:

"You yourself, O Christ, are my all. For you I keep myself chaste, and

holding aloft my shining lamp I run to meet you, my Spouse."[30]

Certainly it is the love of Christ that urges a virgin to retire behind

convent walls and remain there all her life, in order to contemplate and

love the heavenly Spouse more easily and without hindrance; certainly it

is the same love that strongly inspires her to spend her life and

strength in works of mercy for the sake of her neighbor.

19. As for those men "who were not defiled with women, being

virgins,"[31] the Apostle John asserts that, "they follow the Lamb

wherever he goes."[32] Let us meditate, then, on the exhortation

Augustine gives to all men of this class: "You follow the Lamb because

the body of the Lamb is indeed virginal. . . Rightly do you follow Him in

virginity of heart and body wherever He goes. For what does following

mean but imitation? Christ has suffered for us, leaving us an example, as

the Apostle Peter says 'that we should follow in his footsteps'."[33]

Hence all these disciples and spouses of Christ embraced the state of

virginity, as St. Bonaventure says, "in order to become like unto Christ

the spouse, for that state makes virgins like unto Him."[34] It would

hardly satisfy their burning love for Christ to be united with Him by the

bonds of affection, but this love had perforce to express itself by the

imitation of His virtues, and especially by conformity to His way of

life, which was lived completely for the benefit and salvation of the

human race. If priests, religious men and women, and others who in any

way have vowed themselves to the divine service, cultivate perfect

chastity, it is certainly for the reason that their Divine Master

remained all His life a virgin. St. Fulgentius exclaims: "This is the

only-begotten Son of God, the only-begotten Son of a virgin also, the

only spouse of all holy virgins, the fruit, the glory, the gift of holy

virginity, whom holy virginity brought forth physically, to whom holy

virginity is wedded spiritually, by whom holy virginity is made fruitful

and kept inviolate, by whom she is adorned, to remain ever beautiful, by

whom she is crowned, to reign forever glorious."[35]

20. And here We think it opportune, Venerable Brothers, to expose more

fully and to explain more carefully why the love of Christ moves generous

souls to abstain from marriage, and what is the mystical connection

between virginity and the perfection of Christian charity. From our

Lord's words referred to above, it has already been implied that this

complete renunciation of marriage frees men from its grave duties and

obligations. Writing by divine inspiration, the Apostle of the Gentiles

proposes the reason for this freedom in these words: "And I would have

you to be without solicitude. . . But he that is with a wife, is

solicitous for the things of the world, how he may please his wife; and

he is divided."[36] Here however it must be noted that the Apostle is not

reproving men because they are concerned about their wives, nor does he

reprehend wives because they seek to please their husbands; rather is he

asserting clearly that their hearts are divided between love of God and

love of their spouse, and beset by gnawing cares, and so by reason of the

duties of their married state they can hardly be free to contemplate the

divine. For the duty of the married life to which they are bound clearly

demands: "They shall be two in one flesh."[37] For spouses are to be

bound to each other by mutual bonds both in joy and in sorrow.[38] It is

easy to see, therefore, why persons who desire to consecrate themselves

to God's service embrace the state of virginity as a liberation, in order

to be more entirely at God's disposition and devoted to the good of their

neighbor. How, for example, could a missionary such as the wonderful St.

Francis Xavier, a father of the poor such as the merciful St. Vincent de

Paul, a zealous educator of youth like St. John Bosco, a tireless "mother

of emigrants" like St. Francis Xavier Cabrini, have accomplished such

gigantic and painful labors, if each had to look after the corporal and

spiritual needs of a wife or husband and children?

21. There is yet another reason why souls desirous of a total

consecration to the service of God and neighbor embrace the state of

virginity. It is, as the holy Fathers have abundantly illustrated, the

numerous advantages for advancement in spiritual life which derive from a

complete renouncement of all sexual pleasure. It is not to be thought

that such pleasure, when it arises from lawful marriage, is reprehensible

in itself; on the contrary, the chaste use of marriage is ennobled and

sanctified by a special sacrament, as the Fathers themselves have clearly

remarked. Nevertheless, it must be equally admitted that as a consequence

of the fall of Adam the lower faculties of human nature are no longer

obedient to right reason, and may involve man in dishonorable actions. As

the Angelic Doctor has it, the use of marriage "keeps the soul from full

abandon to the service of God."[39]

22. It is that they may acquire this spiritual liberty of body and soul,

and that they may be freed from temporal cares, that the Latin Church

demands of her sacred ministers that they voluntarily oblige themselves

to observe perfect chastity.[40] And "if a similar law," as Our

predecessor of immortal memory Pius Xl declared, "does not bind the

ministers of the Oriental Church to the same degree, nevertheless among

them too ecclesiastical celibacy occupies a place of honor, and, in

certain cases, especially when the higher grades of the hierarchy are in

question, it is a necessary and obligatory condition."[41]

23. Consider again that sacred ministers do not renounce marriage solely

on account of their apostolic ministry, but also by reason of their

service at the altar. For, if even the priests of the Old Testament had

to abstain from the use of marriage during the period of their service in

the Temple, for fear of being declared impure by the Law just as other

men,[42] is it not much more fitting that the ministers of Jesus Christ,

who offer every day the Eucharistic Sacrifice, possess perfect chastity?

St. Peter Damian, exhorting priests to perfect continence, asks: "If Our

Redeemer so loved the flower of unimpaired modesty that not only was He

born from a virginal womb, but was also cared for by a virgin nurse even

when He was still an infant crying in the cradle, by whom, I ask, does He

wish His body to be handled now that He reigns, limitless, in

heaven?"[43]

24. It is first and foremost for the foregoing reasons that, according to

the teaching of the Church, holy virginity surpasses marriage in

excellence. Our Divine Redeemer had already given it to His disciples as

a counsel for a more perfect life.[44] St. Paul, after having said that

the father who gives his daughter in marriage "does well," adds

immediately "and he that gives her not, does better."[45] Several times

in the course of his comparison between marriage and virginity the

Apostle reveals his mind, and especially in these words: "for I would

that all men were even as myself. . . But I say to the unmarried and to

widows: it is good for them if they so continue, even as I."[46]

Virginity is preferable to marriage then, as We have said, above all

else because it has a higher aim:[47] that is to say, it is a very

efficacious means for devoting oneself wholly to the service of God,

while the heart of married persons will remain more or less

"divided."[48]

25. Turning next to the fruitful effects of virginity, our appreciation

of its value will be enhanced; for "by the fruit the tree is known."[49]

26. We feel the deepest joy at the thought of the innumerable army of

virgins and apostles who, from the first centuries of the Church up to

our own day, have given up marriage to devote themselves more easily and

fully to the salvation of their neighbor for the love of Christ, and have

thus been enabled to undertake and carry through admirable works of

religion and charity. We by no means wish to detract from the merits and

apostolic fruits of the active members of Catholic Action: by their

zealous efforts they can often touch souls that priests and religious

cannot gain. Nevertheless, works of charity are for the most part the

field of action of consecrated persons. These generous souls are to be

found laboring among men of every age and condition, and when they fall

worn out or sick, they bequeath their sacred mission to others who take

their place. Hence it often happens that a child, immediately after

birth, is placed in the care of consecrated persons, who supply in so far

as they can for a mother's love; at the age of reason he is entrusted to

educators who see to his Christian instruction together with the

development of his mind and the formation of his character; if he is

sick, the child or adult will find nurses moved by the love of Christ who

will care for him with unwearying devotion; the orphan, the person fallen

into material destitution or moral abjection, the prisoner, will not be

abandoned. Priests, religious, consecrated virgins will see in him a

suffering member of Christ's Mystical Body, and recall the words of the

Divine Redeemer: "For I was hungry, and you gave me to eat; I was

thirsty, and you gave me to drink; I was a stranger, and you took me in;

naked, and you covered me; sick, and you visited me; I was in prison, and

you came to me. . . Amen I say to you, as long you did it to one of these

my least brethren, you did it to me."[50] Who can ever praise enough the

missionaries who toil for the conversion of the pagan multitudes, exiles

from their native country, or the nuns who render them indispensable

assistance?" To each and every one We gladly apply these words of Our

Apostolic Exhortation, "Menti Nostrae:" ". . . by this law of celibacy

the priest not only does not abdicate his paternity, but increases it

immensely, for he begets not for an earthly and transitory life but for

the heavenly and eternal one."[51]

27. The fruit of virginity is not only in these external works, to which

it allows one to devote oneself more easily and fully, but also in the

earnest prayer offered for others and the trials willingly and generously

endured for their sake, which are other very perfect forms of charity

toward one's neighbor. To such also the servants and spouses of Christ,

especially those who live within the convent or monastery walls, have

consecrated their whole lives.

28. finally, virginity consecrated to Christ is in itself such an

evidence of faith in the kingdom of heaven, such a proof of love for our

Divine Redeemer, that there is little wonder if it bears abundant fruits

of sanctity. Innumerable are the virgins and apostles vowed to perfect

chastity who are the honor of the Church by the lofty sanctity of their

lives. In truth, virginity gives souls a force of spirit capable of

leading them even to martyrdom, if needs be: such is the clear lesson of

history which proposes a whole host of virgins to our admiration, from

Agnes of Rome to Maria Goretti.

29. Virginity fully deserves the name of angelic virtue, which St.

Cyprian writing to virgins affirms: "What we are to be, you have already

commenced to be. You already possess in this world the glory of the

resurrection; you pass through the world without suffering its contagion.

In preserving virgin chastity, you are the equals of the angels of

God."[52] To souls, restless for a purer life or inflamed with the desire

to possess the kingdom of heaven, virginity offers itself as "a pearl of

great price," for which one "sells all that he has, and buys it."[53]

Married people and even those who are captives of vice, at the contact

of virgin souls, often admire the splendor of their transparent purity,

and feel themselves moved to rise above the pleasures of sense. When St.

Thomas states "that to virginity is awarded the tribute of the highest

beauty,"[54] it is because its example is captivating; and, besides, by

their perfect chastity do not all these men and women give a striking

proof that the mastery of the spirit over the body is the result of a

divine assistance and the sign of proven virtue?

30. Worthy of special consideration is the reflection that the most

delicate fruit of virginity consists in this, that virgins make tangible,

as it were, the perfect virginity of their mother, the Church and the

sanctity of her intimate union with Christ. In the ceremony of the

consecration of virgins, the consecrating prelate prays God: "that there

may exist more noble souls who disdain the marriage which consists in the

bodily union of man and woman, but desire the mystery it enshrines, who

reject its practice while loving its mystic signification."[55]

31. The greatest glory of virgins is undoubtedly to be the living images

of the perfect integrity of the union between the Church and her divine

Spouse. For this society founded by Christ it is a profound joy that

virgins should be the marvelous sign of its sanctity and fecundity, as

St. Cyprian so well expressed it: "They are the flower of the Church, the

beauty and ornament of spiritual grace, a subject of joy, a perfect and

unsullied homage of praise and honor, the image of God corresponding to

the sanctity of the Lord, the most illustrious portion of Christ's flock.

In them the glorious fecundity of our mother, the Church, finds

expression and she rejoices; the more the number of virgins increases,

the greater is this mother's joy."[56]

32. This doctrine of the excellence of virginity and of celibacy and of

their superiority over the married state was, as We have already said,

revealed by our Divine Redeemer and by the Apostle of the Gentiles; so

too, it was solemnly defined as a dogma of divine faith by the holy

council of Trent,[57] and explained in the same way by all the holy

Fathers and Doctors of the Church. Finally, We and Our Predecessors have

often expounded it and earnestly advocated it whenever occasion offered.

But recent attacks on this traditional doctrine of the Church, the danger

they constitute, and the harm they do to the souls of the faithful lead

Us, in fulfillment of the duties of Our charge, to take up the matter

once again in this Encyclical Letter, and to reprove these errors which

are so often propounded under a specious appearance of truth.

33. First of all, it is against common sense, which the Church always

holds in esteem, to consider the sexual instinct as the most important

and the deepest of human tendencies, and to conclude from this that man

cannot restrain it for his whole life without danger to his vital nervous

system, and consequently without injuring the harmony of his personality.

34. As St. Thomas very rightly observes, the deepest natural instinct is

the instinct of conversation; the sexual instinct comes second. In

addition, it is for the rational inclination, which is the distinguishing

privilege of our nature, to regulate these fundamental instincts and by

dominating to ennoble them.[58]

35. It is, alas, true that the sin of Adam has caused a deep disturbance

in our corporal faculties and our passions, so that they wish to gain

control of the life of the senses and even of the spirit, obscuring our

reason and weakening our will. But Christ's grace is given us, especially

by the sacraments, to help us to keep our bodies in subjection and to

live by the spirit.[59] The virtue of chastity does not mean that we are

insensible to the urge of concupiscence, but that we subordinate it to

reason and the law of grace, by striving wholeheartedly after what is

noblest in human and Christian life.

36. In order to acquire this perfect mastery of the spirit over the

senses, 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; at such a price will the soul

be able to reign fully over the body and lead its spiritual life in peace

and liberty. Who then does not see, in the light of Catholic principles,

that perfect chastity and virginity, far from harming the normal

unfolding of man or woman, on the contrary endow them with the highest

moral nobility.

37. We have recently with sorrow censured the opinion of those who

contend that marriage is the only means of assuring the natural

development and perfection of the human personality.[60] For there are

those who maintain that the grace of the sacrament, conferred ex opere

operato, renders the use of marriage so holy as to be a fitter instrument

than virginity for uniting souls with God; for marriage is a sacrament,

but not virginity. We denounce this doctrine as a dangerous error.

Certainly, the sacrament grants the married couple the grace to

accomplish holily the duties of their married state, and it strengthens

the bonds of mutual affection that unite them; but the purpose of its

institution was not to make the employment of marriage the means, most

suitable in itself, for uniting the souls of the husband and wife with

God by the bonds of charity.[61]

38. Or rather does not the Apostle Paul admit that they have the right of

abstaining for a time from the use of marriage, so that they may be more

free for prayer,[62] precisely because such abstinence gives greater

freedom to the soul which wishes to give itself over to spiritual

thoughts and prayer to God?

39. Finally, it may not be asserted, as some do, that the "mutual

help,"[63] which is sought in Christian Marriage, is a more effective aid

in striving for personal sanctity than the solitude of the heart, as they

term it, of virgins and celibates. For although all those who have

embraced a life of perfect chastity have deprived themselves of the

expression of human love permitted in the married state, nonetheless it

cannot thereby be affirmed that because of this privation they have

diminished and despoiled the human personality. For they receive from the

Giver of heavenly gifts something spiritual which far exceeds that

"mutual help" which husband and wife confer on each other. They

consecrate themselves to Him Who is their source, and Who shares with

them His divine life, and thus personality suffers no loss, but gains

immensely. For who, more than the virgin, can apply to himself that

marvelous phrase of the Apostle Paul: "I live, now not I; but Christ

liveth in me."[64]

40. For this reason the Church has most wisely held that the celibacy of

her priests must be retained; she knows it is and will be a source of

spiritual graces by which they will be ever more closely united with God.

41. We feel it opportune, moreover, to touch somewhat briefly here on the

error of those who, in order to turn boys and girls away from Seminaries

and Religious Institutes, strive to impress upon their minds that the

Church today has a greater need of the help and of the profession of

Christian virtue on the part of those who, united in marriage, lead a

life together with others in the world, than of priest and consecrated

virgins, who, because of their vow of chastity, are, as it were,

withdrawn from human society. No one can fail to see, Venerable Brothers,

how utterly false and harmful is such an opinion.

42. Of course, it is not Our intention to deny that Catholic spouses,

because of the example of their Christian life, can, wherever they live

and whatever be their circumstances, produce rich and salutary fruits as

a witness to their virtue. Yet whoever for this reason argues that it is

preferable to live in matrimony than to consecrate oneself completely to

God, without doubt perverts the right order. Indeed We earnestly wish,

Venerable Brothers, that those who have already contracted marriage, or

desire to enter this state, be properly taught their serious obligations

not only to educate properly and carefully whatever children they have or

will have, but also to help others, within their capacity, by the

testimony of their faith and the example of their virtue. And yet, as Our

duty demands, We cannot but censure all those who strive to turn young

people away from the Seminary or Religious Orders and Institutes, and

from the taking of sacred vows, persuading them that they can, if joined

in marriage, as fathers and mothers of families pursue a greater

spiritual good by an open and public profession of their Christian life.

Certainly their conduct would be more proper and correct, if, instead of

trying to distract from a life of virginity those young men and women,

who desire to give themselves to the service of God, too few alas today,

they were to exhort with all the zeal at their command the vast numbers

of those who live in wedlock to promote apostolic works in the ranks of

the laity. On this point, Ambrose fittingly writes: "To sow the seeds of

perfect purity and to arouse a desire for virginity has always belonged

to the function of the priesthood."[65]

43. We think it necessary, moreover, to warn that it is altogether false

to assert that those who are vowed to perfect chastity are practically

outside the community of men. Are not consecrated virgins, who dedicate

their lives to the service of the poor and the sick, without making any

distinction as to race, social rank, or religion, are not these virgins

united intimately with their miseries and sorrows, and affectionately

drawn to them, as though they were their mothers? And does not the priest

likewise, moved by the example of his Divine Master, perform the function

of a good shepherd, who knows his flock and calls them by name?[66]

Indeed it is from that perfect chastity which they cultivate that

priests and religious men and women find the motive for giving themselves

to all, and love all men with the love of Christ. And they too, who live

the contemplative life, precisely because they not only offer to God

prayer and supplication but immolate themselves for the salvation of

others, accomplish much for the good of the Church; indeed, when in

circumstances like the present they dedicate themselves to works of

charity and of the apostolate, according to the norms which We laid down

in the Apostolic Letter "Sponsa Christi,"[67] they are very much to be

praised; nor can they be said to be separated from contact with men,

since they labor for their spiritual progress in this twofold way.

44. From the Church's teaching on the excellence of virginity, let Us now

come, Venerable Brothers, to some points which are of practical

application.

45. In the first place, it must be clearly stated that because virginity

should be esteemed as something more perfect than marriage, it does not

follow that it is necessary for Christian perfection.

46. Holiness of life can really be attained, even without a chastity that

is consecrated to God. Witness to this are the many holy men and women,

who are publicly honored by the Church, and who were faithful spouses and

stood out as an example of excellent fathers and mothers; indeed it is

not rare to find married people who are very earnest in their efforts for

Christian perfection.

47. It should be pointed out, also, that God does not urge all Christians

to virginity, as the Apostle Paul teaches us with these words: "Now

concerning virgins, I have no commandment of the Lord; but I give

counsel."[68] We are, therefore, merely invited by counsel to embrace

perfect chastity, as something which can lead those "to whom it is

given"[69] more safely and successfully to the evangelical perfection

they seek, and to the conquest of the kingdom of heaven. Wherefore it is

"not imposed, but proposed," as St. Ambrose so aptly observed.[70]

48. Hence, perfect chastity demands, first, a free choice by Christians

before they consecrate themselves to God and then, from God, supernatural

help and grace.[71] Our Divine Redeemer Himself has taught us this in the

following words: "All men take not his word, but they to whom it is

given. . . He that can take it, let him take it."[72] St. Jerome,

intently pondering this sacred phrase of Jesus Christ, exhorts all "that

each one study his own powers, whether he can fulfill the precepts of

virginal modesty. For of itself chastity is charming and attractive to

all. But one's forces must be considered, that he who can may take it.

The Lord's word is as it were an exhortation, stirring on His soldiers to

the prize of purity. He that can take it, let him take it: let him who

can, fight, conquer and receive his reward."[73]

49. For virginity is a difficult virtue; that one be able to embrace it

there is needed not only a strong and declared determination of

completely and perpetually abstaining from those legitimate pleasures

derived from marriage; but also a constant vigilance and struggle to

contain and dominate rebellious movements of body and soul, a flight from

the importunings of this world, a struggle to conquer the wiles of Satan.

How true is that saying of Chrysostom: "the root, and the flower, too, of

virginity is a crucified life."[74] For virginity, according to Ambrose,

is as a sacrificial offering, and the virgin "an oblation of modesty, a

victim of chastity."[75] Indeed, St. Methodius, Bishop of Olympus,

compares virgins to martyrs,[76] and St. Gregory the Great teaches that

perfect chastity substitutes for martyrdom: "Now, though the era of

persecution is gone, yet our peace has its martyrdom, because though we

bend not the neck to the sword, yet with a spiritual weapon we slay

fleshly desires in our hearts."[77] Hence a chastity dedicated to God

demands strong and noble souls, souls ready to do battle and conquer "for

the sake of the kingdom of heaven."[78]

50. Prior, therefore, to entering upon this most difficult path, all who

by experience know they are too weak in spirit should humbly heed this

warning of Paul the Apostle: "But if they do not contain themselves, let

them marry. For it is better to marry than to be burnt."[79] For many,

undoubtedly, the burden of perpetual continence is a heavier one than

they should be persuaded to shoulder. And so priests, who are under grave

obligation of helping by their advice young people who declare they are

drawn by some movement of soul to aspire to the priesthood or enter

religious life, must urge them to ponder the matter carefully, lest they

enter a way which they cannot hope to follow sturdily and happily to its

end. They should prudently examine the fitness of candidates, even

obtaining, as often as is proper, the opinion of experts; and then, if

serious doubt remains, especially if it is based on past experience, they

should make use of their authority to make candidates cease from seeking

a state of perfect chastity, nor should these latter ever be admitted to

Holy Orders, or to religious profession.

51. And yet, although chastity pledged to God is a difficult virtue,

those who after serious consideration generously answer Christ's

invitation and do all in their power to attain it, can perfectly and

faithfully preserve it. For since they have eagerly embraced the state of

virginity or celibacy they will certainly receive from God that gift* of

grace through whose help they will be able to carry out their promise.

Wherefore, if there are any "who do not feel they have the gift of

chastity even though they have vowed it,"[80] let them not declare they

cannot fulfill their obligations in this matter. "For," says the Council

of Trent, quoting St. Augustine, " 'God does not command the impossible,

but in commanding serves notice that one do what he can, and pray for

what he cannot,'[81] and He helps us to accomplish it."[82] This truth,

so full of encouragement, We recall to those also whose will has been

weakened by upset nerves and whom some doctors, sometimes even Catholic

doctors, are too quick to persuade that they should be freed from such an

obligation, advancing the specious reason that they cannot preserve their

chastity without suffering some harm to their mental balance. How much

more useful and opportune it is to help the infirm of this type to

strengthen their will, and to advise them that not even to them is

chastity impossible, according to the word of the Apostle: "God is

faithful, who will not suffer you to be tempted above that which you are

able: but will make also with temptation issue, that you may be able to

bear it."[83]

52. Here are the helps, commended to us by our Divine Redeemer, by which

we may efficaciously protect our virtue: constant vigilance, whereby we

diligently do all that we can; moreover, constant prayer to God, asking

for what we cannot attain by ourselves, because of our weakness. "Watch

and pray, that you enter not into temptation. The spirit indeed is

willing, but the flesh is weak."[84] A vigilance which guards every

moment of our lives and every type of circumstance is absolutely

necessary for us: "For the flesh lusteth against the spirit: and the

spirit against the flesh."[85] But if anyone grants however little to the

enticements of the flesh, he will see himself quickly pulled toward those

"works of the flesh" which the Apostle lists,[86] the basest and ugliest

vices of man.

53. Hence we must watch particularly over the movements of our passions

and of our senses, and so control them by voluntary discipline in our

lives and by bodily mortification that we render them obedient to right

reason and God's law: "And they that are Christ's have crucified their

flesh, with its vices and concupiscences."[87] The Apostle of the

Gentiles says this about himself: "But I chastise my body, and bring it

into subjection: lest perhaps, when I have preached to others, I myself

should become a castaway."[88] All holy men and women have most carefully

guarded the movements of their senses and their passions, and at times

have very harshly crushed them, in keeping with the teaching of the

Divine Master: "But I say to you, that whosoever shall look on a woman to

lust after her, hath already committed adultery with her in his heart.

And if thy right eye scandalize thee, pluck it out and cast it from thee.

For it is expedient for thee that one of thy members should perish,

rather than that thy whole body be cast into hell."[89] It is abundantly

clear that with this warning Our Savior demands of us above all that we

never consent to any sin, even internally, and that we steadfastly remove

far from us anything that can even slightly tarnish the beautiful virtue

of purity. In this matter no diligence, no severity can be considered

exaggerated. If ill health or other reasons do not allow one heavier

corporal austerities, yet they never free one from vigilance and internal

self-control.

54. On this point it should be noted, as indeed the Fathers[90] and

Doctors[91] of the Church teach, that we can more easily struggle against

and repress the wiles of evil and the enticements of the passions if we

do not struggle directly against them, but rather flee from them as best

we may. For the preserving of chastity, according to the teaching of

Jerome, flight is more effective than open warfare: "Therefore I flee,

lest I be overcome."[92] Flight must be understood in this sense, that

not only do we diligently avoid occasion of sin, but especially that in

struggles of this kind we lift our minds and hearts to God, intent above

all on Him to Whom we have vowed our virginity. "Look upon the beauty of

your Lover,"[93] St. Augustine tells us.

55. Flight and alert vigilance, by which we carefully avoid the occasions

of sin, have always been considered by holy men and women as the most

effective method of combat in this matter; today however it does not seem

that everybody holds the same opinion. Some indeed claim that all

Christians, and the clergy in particular, should not be "separated from

the world" as in the past, but should be "close to the world;" therefore

they should "take the risk" and put their chastity to the test in order

to show whether or not they have the strength to resist; therefore, they

say, let young clerics see everything so that they may accustom

themselves to gaze at everything with equanimity, and thus render

themselves immune to all temptations. For this reason they readily grant

young clerics the liberty to turn their eyes in any direction without the

slightest concern for modesty; they may attend motion pictures, even

those forbidden by ecclesiastical censorship; they may peruse even

obscene periodicals; they may read novels which are listed in the Index

of forbidden books or prohibited by the Natural Law. All this they allow

because today the multitudes are fed by this kind of amusement and

publication and because those who are minded to help them should

understand their way of thinking and feeling. But it is easily seen that

this method of educating and training the clergy to acquire the sanctity

proper to their calling is wrong and harmful. For "he that loveth danger

shall perish in it;"[94] most appropriate in this connection is the

admonition of Augustine: "Do not say that you have a chaste mind if your

eyes are unchaste, because an unchaste eye betrays an unchaste

heart."[95]

56. No doubt this pernicious method is based upon serious confusion of

thought. Indeed Christ Our Lord asserted of His Apostles, "I have sent

them into the world;"[96] yet previously He had said of them, "They are

not of the world, as I also am not of the world,"[97] and He had prayed

to His Heavenly Father in these words, "I pray not that thou shouldst

take them out of the world, but that thou shouldst keep them from

evil."[98] Motivated by the same principles, and in order to protect

priests from temptations to evil, to which all those are ordinarily

subject who are in intimate contact with the world, the Church has

promulgated appropriate and wise laws,[99] whose purpose is to safeguard

sacerdotal sanctity from the cares and pleasures of the laity.

57. All the more reason why the young clergy, because they are to be

trained in the spiritual life, in sacerdotal and religious perfection,

must be separated from the tumult of the world before entering the lists

of combat; for long years they must remain in a Seminary or Scholasticate

where they receive a sound and careful education which provides them with

a gradual approach to and a prudent knowledge of those problems which our

times have brought to the fore, in accordance with the norms which We

established in the Apostolic Exhortation "Menti Nostrae."[100] What

gardener would expose young plants, choice indeed but weak, to violent

storms in order that they might give proof of the strength which they

have not yet acquired? Seminarians and scholastics are surely to be

considered like young and weak plants who must still be protected and

gradually trained to resist and to fight.

58. The educators of the young clergy would render a more valuable and

useful service, if they would inculcate in youthful minds the precepts of

Christian modesty, which is so important for the preservation of perfect

chastity and which is truly called the prudence of chastity. For modesty

foresees threatening danger, forbids us to expose ourselves to risks,

demands the avoidance of those occasions which the imprudent do not shun.

It does not like impure or loose talk, it shrinks from the slightest

immodesty, it carefully avoids suspect familiarity with persons of the

other sex, since it brings the soul to show due reverence to the body, as

being a member of Christ[101] and the temple of the Holy Spirit.[102] He

who possesses the treasure of Christian modesty abominates every sin of

impurity and instantly flees whenever he is tempted by its seductions.

59. Modesty will moreover suggest and provide suitable words for parents

and educators by which the youthful conscience will be formed in matters

of chastity. "Wherefore," as We said in a recent address, "this modesty

is not to be so understood as to be equivalent to a perpetual silence on

this subject, nor as allowing no place for sober and cautious discussion

about these matters in imparting moral instruction."[103] In modern

times however there are some teachers and educators who too frequently

think it their duty to initiate innocent boys and girls into the secrets

of human generation in such a way as to offend their sense of shame. But

in this matter just temperance and moderation must be used, as Christian

modesty demands.

60. This modesty is nourished by the fear of God, that filial fear which

is founded on the virtue of profound Christian humility, and which

creates in us utter abhorrence for the slightest sin, as Our predecessor,

St. Clement I, stated in these words, "he who is chaste in flesh should

not be proud, for he should know that he owes the gift of continence to

another."[104] How important Christian humility is for the protection of

virginity, no one perhaps has taught more clearly than Augustine.

"Because perpetual continence, and virginity above all, is a great good

in the saints of God, extreme vigilance must be exercised lest it be

corrupted by pride. . . The more clearly I see the greatness of this

gift, the more truly do I fear lest it be plundered by thieving pride. No

one therefore protects virginity, but God Himself Who bestowed it: and

'God is charity.'[105] The guardian therefore of virginity is charity;

the habitat of this guardian is humility."[106]

61. Moreover there is another argument worthy of attentive consideration:

to preserve chastity unstained neither vigilance nor modesty suffice.

Those helps must also be used which entirely surpass the powers of

nature, namely prayer to God, the Sacraments of Penance and Holy

Eucharist, a fervent devotion to the most holy Mother of God.

62. Never should it be forgotten that perfect chastity is a great gift of

God. For this reason Jerome wrote these succinct words, "It is given to

those,[107] who have asked for it, who have desired it, who have worked

to receive it. For it will be given to everyone who asks, the seeker will

find, to the importunate it will be opened."[108] Ambrose adds that the

constant fidelity of virgins to their Divine Spouse depends upon

prayer.[109] With that fervent piety for which he was noted St. Alphonsus

Liguori taught that there is no help more necessary and certain for

conquering temptations against the beautiful virtue of chastity than

instant recourse to God in prayer.[110]

63. To prayer must be added frequent and fervent use of the Sacrament of

Penance which, as a spiritual medicine, purifies and heals us; likewise

it is necessary to receive the Eucharist, which as Our predecessor of

happy memory Leo XIII asserted, is the best remedy against lust.[111] The

more pure and chaste is a soul, the more it hungers for this bread, from

which it derives strength to resist all temptations to sins of impurity,

and by which it is more intimately united with the Divine Spouse; "He who

eats my flesh and drinks my blood, abides in me and I in him."[112]

64. The eminent way to protect and nourish an unsullied and perfect

chastity, as proven by experience time and again throughout the course of

centuries, is solid and fervent devotion to the Virgin Mother of God. In

a certain way all other helps are contained in this devotion; there is no

doubt that whoever is sincerely and earnestly animated by this devotion

is salutarily inspired to constant vigilance, to continual prayer, to

receive the Sacraments of Penance and the Holy Eucharist. Therefore in a

paternal way We exhort all priests, religious men and women, to entrust

themselves to the special protection of the holy Mother of God who is the

Virgin of virgins and the "teacher of virginity," as Ambrose says,[113]

and the most powerful Mother of those in particular who have vowed and

consecrated themselves to the service of God.

65. That virginity owes its origin to Mary is the testimony of

Athanasius,[114] and Augustine clearly teaches that "The dignity of

virginity began with the Mother of the Lord."[115] Pursuing the ideas of

Athanasius,[116] Ambrose holds up the life of the Virgin Mary as the

model of virgins. "Imitate her, my daughters. . . ![117] Let Mary's life

be for you like the portrayal of virginity, for from her, as though from

a mirror, is reflected the beauty of chastity and the ideal of virtue.

See in her the pattern of your life, for in her, as though in a model,

manifest teachings of goodness show what you should correct, what you

should copy and what preserve. . . She is the image of virginity. For

such was Mary that her life alone suffices for the instruction of all. .

.[118] Therefore let holy Mary guide your way of life."[119] "Her grace

was so great that it not only preserved in her the grace of virginity,

but bestowed the grace of chastity upon those on whom she gazed."[120]

How true is the saying of Ambrose, "Oh the richness of the virginity of

Mary!'[121] Because of this richness it will be very useful for religious

men and women and for priests of our day to contemplate the virginity of

Mary, in order that they may more faithfully and perfectly practice the

chastity of their calling.

66. But it is not enough, beloved sons and daughters, to meditate on the

virtues of the Blessed Virgin Mary: with absolute confidence fly to her

and obey the counsel of St. Bernard, "let us seek grace and seek it

through Mary."[122] In a special way entrust to her during the Marian

Year the care of your spiritual life and perfection, imitating the

example of Jerome who asserted, "My virginity is dedicated in Mary and to

Christ."[123]

67. In the midst of the grave difficulties with which the Church must

contend today, the heart of the Supreme Pastor is greatly comforted,

Venerable Brothers, when We see that virginity, which is flourishing

throughout the world, is held in great honor and repute in the present as

it was in past centuries, even though, as We have said, it is being

attacked by errors which, We trust, will soon be dispelled and pass away.

68. Nevertheless We do not deny that this Our joy is overshadowed by a

certain sorrow since We learn that in not a few countries the number of

vocations to the priesthood and to the religious life is constantly

decreasing. We have already given the principal reasons which account for

this fact and there is no reason why We should return to them now. Rather

do We trust that those educators of youth who have succumbed to errors in

this matter, will repudiate them as soon as they are detected, and will

consequently seriously resolve both to correct them and to do what they

can to provide every help for the youth entrusted to their care who feel

themselves called by divine grace to aspire to the priesthood or to

embrace the religious life, in order that they may be able to reach so

noble a goal. May God grant that new and larger ranks of priests,

religious men and women, equal in number and virtue to the current

necessities of the Church, may soon go forth to cultivate the vineyard of

the Lord.

69. Moreover, as the obligation of Our Apostolic Office demands, We urge

fathers and mothers to willingly offer to the service of God those of

their children who are called to it. But if this be a source of trouble,

sorrow or regret, let them seriously meditate upon the admonition which

Ambrose gave to the mothers of Milan. "The majority of the young women

whom I knew wanted to be virgins were forbidden to leave by their

mothers. . . If your daughters want to love a man, the laws allow them to

choose whom they will. But those who have a right to choose a man, have

no right to choose God."[124]

70. Let parents consider what a great honor it is to see their son

elevated to the priesthood, or their daughter consecrate her virginity to

her Divine Spouse. In regard to consecrated virgins, the Bishop of Milan

writes, "You have heard, parents, that a virgin is a gift of God, the

oblation of parents, the priesthood of chastity. The virgin is a mother's

victim, by whose daily sacrifice divine anger is appeased."[125]

71. Before We come to the end of this Encyclical Letter, We wish,

Venerable Brothers, to turn Our mind and heart in a special manner to

those men and women, who, vowed to the service of God, are suffering

bitter and terrible persecutions in not a few countries. Let them imitate

the example of the consecrated virgins of the early Church who with

courageous and indomitable hearts suffered martyrdom for the sake of

their virginity.[126]

72. May all who have vowed to serve Christ, bravely persevere "even to

death."[127] May they realize that their pains, sufferings and prayers

are of great value in the sight of God for the restoration of His Kingdom

in their countries and in the universal Church; may they be most certain

that those "who follow the Lamb whither He goeth,"[128] will sing

forever a "new canticle,"[129] which no one else can sing.

73. Our paternal heart is filled with compassion for priests, religious

men and women, who are bravely professing their faith even to the extent

of martyrdom; and not only for them, but for all those who in every part

of the world are totally dedicated and consecrated to the divine service,

We implore God with suppliant prayer to sustain, strength and console

them. We earnestly invite each and every one of you, Venerable Brothers,

and your faithful to pray with Us and to implore for all these souls the

consolations, gifts and graces which they need from God.

74. Let the Apostolic Blessing, which with loving heart We impart to you,

Venerable Brothers, to all priests and consecrated virgins, to those

especially "who suffer persecution for justice's sake"[130] and to all

your faithful, be a pledge of heavenly grace and a testimony of Our

paternal benevolence.

75. Given at Rome, at St. Peter's, March 25th, Feast of the Annunciation

of the Blessed Virgin Mary, 1954, in the sixteenth year of Our

Pontificate.

REFERENCES:

1. Cf. S. Ambros., De virginibus., lib. 1, c. 4, n. 15; De virginitate,

c. 3, n. 13; PL XVI, 193, 269.

2. Cf. Ex. XXII, 16-17; Deut. XXII, 23-29; Eccli. XLII, 9.

3. S. Ambros., De virginibus, lib. 1, c. 3, n. 12; PL XVI, 192.

4. I Cor. X, 11.

5. Act. XXI, 9.

6. Cf. S. Ignat. Antioch., Ep. ad Smyrn., c. 13; ed. FunkDiekamp, Patres

Apostolici, Vol. 1, p. 286.

7. S. Iustin., Apol. I pro christ., c. 15; PG Vl, 349.

8 Cf. apostolic constitution Sponsa Christi, AAS XLII, 1951, pp. 5-8.

9. Cf. C.l.C., can. 487.

10. Cf. C.l.C., can. 132, section 1.

11. Cf. apostolic constitution Provida Mater, art. m, section 2; AAS

XXXIX, 1947, p. 121.

12. Matth. XIX, 10.

13. Ibid., XIX, 11-12.

14. Ibid., XIX, 12.

15. S. Augustin., De sancta virginitate, c. 22; PL XL, 407.

16. Cf. can. 9; Mansi, Coll. concil., II, 1096.

17. I Cor. Vll, 32, 34.

18. S. Cypr., De habitu virginum, 4; PL IV, 443.

19. S. Augustin., De Sancta virginitate, cc. 8, 11; PL XL, 400, 401.

20. S. Thom., Summa Th., II-II, q. 152, a. 3, ad 4.

21. S. Bonav., De perfectione evangelica, q. 3, a. 3, sol. 5.

22. Cf. S. Cypr. De habitu virginum, c. 20; PL IV, 459.

23. Cf. S. Athanas., Apol. ad Constant., 33; PG XXV, 640.

24. S.Ambros., De virginibus, lib. 1, c. 8; n. 52; PL XVI, 202.

25. Cf. Ibid., lib. m, cc 1-3, nn. 1-14; De institutione virginis, c. 17,

nn. 104-114; PL XVI, 219-224, 333-336.

26. Cf. Sacramentarium Leonianum, XXX; PL LV, 129; Pontificale Romanum:

De benedictione et consecratione virginum .

27. Cf. S. Cypr., De habitu virginum, 4 et. 22; PL IV, 443-444

et 462; S. Ambros., De virginibus, lib. 1, c. 7, n. 37; PL XVI, 199.

28. S. Augustin., De sancta virginitate, cc. 54-55; PL XL, 428.

29. Pontificale Romanum: De benedictione et consecratione virginum.

30. S. Methodius Olympi, Convivium decem virginum, orat. Xl, c. 2; PG

XVIII, 209.

31. Apoc. XIV, 4.

32. Ibid.

33. I Petr. 11, 21; S. Augustin., De sancta virginitate, c. 27; PL XL, 4

1 1 .

34. S. Bonav., De perfectione evangelica, q. 3, a. 3.

35. S. Fulgent., Epist. 3, c. 4, n. 6; PL LXV, 326.

36. I Cor. Vll, 32-33.

37. Gen. II, 24i Cf. Matth, XIX, 5.

38. Cf. I Cor., Vll, 39.

39. S. Thom., Summa Th., II-II, q. 186, a. 4.

40. Cf. C.l.C., can. 132, section 1.

41. Cf. Iitt. enc. Ad catholici sacerdotii AAS XXVIII, 1936, pp. 24-25.

42. Cf. Lev. XV, 16- 7 XXII, 4; l Sam. XXI, 5-7; cf. S. Siric. Papa, Ep.

ad Himer. 7; PL LVI, 558-559.

43. S. Petrus Dam., De coelibatu sacerdotum, c. 3; PL CXLV, 384.

44. Cf. Matth. XIX, 10-11.

45. I Cor., VII,38.

46. Ibid., Vll 7-8; Cfr. 1 et 26.

47. Cf. S. Thom., Summa Th., II-II, q. 152, aa. 34.

48. Cf. I Cor., vn, 33.

49. Matth. XII, 33.

50. Matth. XXV, 35-36, 40.

51. AAS XLII, 1950, p. 663.

52. S. Cypr., De habitu virginum, 22; PL IV, 462; cfr. S. Ambros., De

virginibus, lib. 1, c. 8, n. 52; PL XVI, 202.

53. Matth. XIII, 46.

54. S. Thom., Summa Th., Il-II, q. 152, a. 5.

55. Pontificale Romanum: De benedictione et consecratione virginum.

56. S. Cypr., De habitu virginum, 3; PL IV, 443.

57. Sess. XXIV, can 10.

58. Cf. S. Thom., Summa Th., I-II, q. 94, a. 2.

59. Cf. Gal. V, 25; I Cor. IX, 27.

60. Cf. Allocutio ad Moderatrices supremas Ordinum et Institutorum

Religiosarum, d. 15 septembris 1952; AAS XLIV, 1952, p. 824.

61. Cf. Decretum S. Officii, De matrimonii finibus, d. I aprilis 1944,

AAS XXXVI, 1944, p. 103.

62. Cf. I Cor. Vll, 5.

63. Cf. C.l.C., can. 1013, section 1.

64. Gal. 11. 20.

65. S. Ambros., De virginitate, c. 5, n. 26; PL XVI, 272.

66. Cf.lo.X, 14jX,3.

67. Cf. AAS., XLIII, 1951, p. 20.

68. I Cor. VII, 25.

69. Matth. XIX, II.

70. S. Ambros., De viduis, c. 12, n. 72; PL XVI, 256; cf. S.Cypr., De

habitu virginum, c. 23; PL IV, 463.

71. Cf. I Cor. Vll, 7.

72. Matth. XIX, 11, 12.

73. S. Hieronym, Comment. in Matth., XIX, 12; PL XXVI, 136.

74. S. Ioann. Chrysost., De virginitate, 80, PG XLVIII, 592.

75. S. Ambros., De virginitate, lib. 1, c. 11, n. 65; PL XVI, 206.

76. Cf. S. Methodius Olympi, Convivium decem virginum, Orat. Vll, c. 3;

PG XVIII, 128-129.

77. S. Gregor. M., Hom. in Evang., lib. 1, hom. 3, n. 4; PL LXXVI, 1089.

78. Matth. XIX, 12.

79. I Cor. VII, 9.

80. Cf. Conc. Trid., sess. XXIV, can. 9.

81. Cf. S. Augustin., De natura et gratia, c. 43, n. 50; PL XLIV,271.

82. Conc. Trid., sess. Vl, c. 11.

83. I Cor. X, 13.

84. Matth. XXVI, 41.

85 Gal. V, 17.

86. Cf. Ibid. 19-21.

87. Ibid. 24.

88. I Cor. IX, 27.

89. Matth. V, 28-29.

90. Cf. S. Caesar. Arelat., Sermo 41; ed. G. Morin,

Maredsous,1937,vol.1,p.[172]

91. Cf. S. Thomas, In Ep. I ad Cor. Vl, lect. 3; S. Franciscus Sales.

Introduction a la vie devote, part. IV, c. 7; S. Alphonsus a Liguori, La

vera sposa di Gesu Cristo, c. I, n. 16; c. 15, n. 10.

92. S. Hieronym., Contra Vigilant., 16; PL XXIII, 352.

93. S. Augustin., De sancta virginitate, c. 54; PL XL, 428.

94. Eccli., 111, 27.

95. S. Augustin., Epist. 211, n. 10; PL XXXIII, 961.

96.Io. XV[11],18.

97. Ibid. 16.

98. Ibid. 15.

99. Cf. C.l.C., can. 124-142. Cf. B. Pius PP. X, Exhort. ad cler. cath.

Haerent animo, AAS, XLI, 1908, pp. 565-573; Pius PP. Xl, litt. enc. Ad

catholici sacerdotii AAS, XXVIII, 1936, pp. 23-30; Pius Xll, adhort.

apost. Menti Nostrae, AAS, XLII, 1950, pp. 692-694.

100. Cf. AAS XLII, 1950, pp. 690-691.

101. Cf. I Cor. Vl, 15.

102. Ibid. 19.

103. Alloc. Magis quam mentis, d. 23 Sept., a. 1951; AAS XLIII, 1951, p.

736.

104. S. Clemens Rom., Ad Corinthios, XXXVIII, 2; ed. FunkDiekamp. Patres

Apostolici, vol. 1, p. 148

105. 1 loann., IV, 8.

106. S. Augustin., De sancta virginitate, cc. 33, 51; PL XL, 415, 426;

cf. cc. 31-32, 38; 412-415, 419.

107. Cf. Matth. XIX, II.

108. Cf. Ibid. Vll, 8; S. Hieron., Comm. in Matth. XIX, 11; PL XXVI,135.

109. Cf. S. Ambros., De virginibus, lib. III, c. 4, nn. 18-20; PL XVI,

225.

110. Cf. S. Alphonsus a Liguori, Practica di amar Gesu Cristo, c. 17, nn.

7-16.

111. Leo XIII, encyclica Mirae caritatis, d. 28 Maii, a. 1902; A. L.

XXII, pp. 1902-1903.

112. Io. Vl,57.

113. S. Ambros., De institutione virginis, c. 6, n. 46; PL XVI, 320.

114. Cf. S. Athanas., De virginitate, ed. Th. Lefort, Museon, XLII, 1929,

p. 247.

115. S. Augustin., Serm. 51, c. 16, n. 26, PL XXXVIII, 348.

116. Cf. S. Athanas, Ibid. p. 244.

117. S. Ambros., De institutione virginis, c. 14, n. 87; PL XVI, 328.

118. S. Ambros., De virginibus, lib. II, c. 2, n. 6, 15; PL XVI, 208,210.

119. Ibid., c. 3, n. 19, PL XVI, 211.

120. S. Ambros., De Institut. virginis, c. 7, n. 50; PL XVI, 319.

121. Ibid., c. 13, n. 81, PL XVI, 339.

122. S. Bernard., In nativitate B. Mariae Virginis, Sermo de aquaeductu,

n. 8; PL 183, 441-442.

123. S. Hieronym., Epist. 22, n. 18; PL XXII, 405.

124. S. Ambros., De virginibus, lib. 1, c. 10, n. 58; PL XVI, 205.

125 Ibid., c. 7, n. 32; PL XVI, 198.

126 Cf. S. Ambros., De virginibus, lib. II, c. 4, n. 32; PL XVI, 215-216.

127. Phil., II,8.

128. Apoc. XIV, 4.

129. Ibid., 3.