Article — Vermeersch, On Chastity
Article I. The Rational Estimation of Continence
The uprightness and possibility of continence.
135. - The uprightness of continence and its possibility are easily demonstrated to natural reason itself. For:
1. As we have seen, the sexual instinct has been ordered by nature toward three ends: toward the generation of offspring, which is the primary end; toward the mutual perfection of the spouses; and toward the moderation of concupiscence. Now, of these three ends, only the first cannot be obtained without sexual intercourse.
But this end is immediately social, or for the good of the species.
Therefore, although the venereal appetite which regards this end is present in individuals, nature does not command individual persons imperiously to procure its act, unless the social end itself demands it.
Wherefore, since today provision has been made sufficiently and more than sufficiently for propagating the human race without the marriage of each individual, individuals have of themselves a right to marriage, but not an obligation of marriage.
2. Moreover, nature herself did not make a ready opportunity for honorable marriage available to all, but imposed upon sufficiently many a physical or moral necessity of celibacy.
Indeed, she willed men to be already pubescent before they were fully mature for matrimony, so that they had to restrain the venereal appetite before they appropriately granted it its act.
And it happens very rarely that, immediately and simultaneously with this maturity, the opportunity of marrying happily is at hand.
3. Hence, unless we wish gratuitously to deny the marvelous providence of the Author of nature, we prudently conclude that celibate persons can of themselves live chastely without excessive difficulty. Of themselves, if they are normal or healthy and are not affected by an accidental defect. This defect must most often be imputed to the fault or imprudence of their parents or ancestors.
4. Therefore, if we interrogate nature, continence is perceived by us to be in itself permitted, necessary to many even unwilling persons, and regularly possible for man.
A comparison of continence and conjugal chastity.
136. - It therefore remains to be asked whether the chastity of celibates is demonstrated to natural reason to be more excellent than conjugal chastity.
The question has a twofold aspect. For both the rationales of chastity themselves and the states which a firm purpose of continence or a nuptial covenant introduce can be compared with one another.
Under the aspect of the formal rationale of chastity.
1. If we consider each chastity formally, the chastity of a continent person is without doubt to be preferred to the chastity of a married person.
For you will observe that, for seeking a good which is pleasurable and not arduous, no virtue is required, nor does any virtue incline us of itself. Wherefore virtue is esteemed from the force by which it rules over passion or the appetite for pleasure. Consider now: the chastity of a married person renounces forbidden pleasure; the chastity of a celibate renounces every pleasure; the former enjoys pleasure moderately, while the latter abstains from every pleasure, or at least from every complacency in pleasure. Therefore the latter brings a stronger dominion over carnal allurements and a stronger bridle upon concupiscences.
Add that, in the use of carnal pleasure, the mind is compelled to serve the flesh and is deprived of active direction. Wherefore abstinence from that pleasure avoids the burning of concupiscence 1 and signifies a praiseworthy immunity from servitude. A continent person not only conquers the flesh but triumphs over it.
1 St. Thomas, Summa theologiae, II-II, q. 152, art. 1, corpus.
Under the aspect of the formal rationale of the state,
2. In order now to compare the states with one another, let us first observe that a certain stability pertains to the rationale of a state: matrimony derives it from the bond introduced by consent; celibacy, from the firm purpose of persevering continence.
The comparison itself can be made according to the intrinsic end or the extrinsic ends.
according to the intrinsic end;
a) Conjugal society immediately tends to this: that two persons complete one another, while the celibate remains alone. Therefore, if someone, rather than completing himself through another, formally wished to remain alone, an intention of this kind would be less perfect in itself. Yet a formal or positive purpose of solitude is not contained in continence. Wherefore the two states are not to be compared with each other under this aspect.
But in matrimony both spouses of themselves seek the complement of the sexual faculty, and one communicates his sexual powers to the other, while a continent person wishes to remain whole. This communication, at least in the present state, brings a certain servitude harmful to the very unity of life, from which servitude and division the celibate remains immune.
Wherefore the intention of integrity is deservedly said to be in itself more excellent than the intention of communicating the sexual powers.
according to the extrinsic ends which they actually have;
b) The extrinsic ends can be various. Therefore, concerning the individual states of spouses or celibates, judgment must be made according to the ends by which they have been induced.
In truth, a certain marriage can be referred to a higher end than a certain celibacy: the former can be illuminated by a noble intention of the common good, while the latter can be diminished or corrupted by false self-love or egoism. Indeed, as St. Thomas testifies 2, it can happen that a married person has a mind "more prepared to preserve virginity, if it were necessary, than one who is actually a virgin. Hence Augustine instructs the virgin... to say: I am not better than Abraham; but the chastity of celibates is better than the chastity of the married."
2 Summa theologiae, II-II, q. 152, art. 4, ad 2.
or of which opportunity is given.
Finally, if we consider the extrinsic ends for which each state offers the faculty, we then discern in the state of continence a greater liberty for every good, and as it were an invitation for man to dedicate himself either to God through contemplation, or to the good of many through works of common utility. Thus the excellence of continence manifestly shines forth.
What if spouses observe continence?
137. - But if both spouses should determine by mutual consent to observe continence and to dedicate themselves to good works, since they combine together to some extent the advantages and merits of each chastity and each state, their state seems to be in itself more excellent than the state of a celibate person in the world. Yet you will observe that the goods of continence are participated more fully by these spouses than the goods of matrimony, since, with carnal commingling lacking, and especially with offspring lacking, they complete one another less perfectly and their matrimony is deprived of its primary end.
In the holy marriage of the Blessed Virgin with St. Joseph, this good of offspring was not lacking, since, on the contrary, they were miraculously given the most excellent offspring. But this already transcends natural reason.