II. On Conjugal Chastity

109. - The formal and material rationale of conjugal chastity. 1. The formal rationale. Conjugal chastity signifies the virtue of chastity insofar as it connotes matrimony. Therefore, such a virtue as it would have existed in the natural order inclines a man to moderate the sexual appetite according to the nature of matrimony as just described.

2. The material rationale (that is, what chastity commands, permits, and counsels in the conjugal state). Therefore this chastity:

a) Repudiates carnal sexual satisfaction which is sought either separately or with one who is not a spouse.

b) Will counsel the right use of marriage; but it will command abstinence where the possibility of right use is lacking.

Now right use can be defined by the threefold end by which matrimony is rendered honorable, so that copulation performed for begetting offspring, for fostering mutual love, or as a remedy for incontinence is fully honorable. Compare no. 62. This is indeed established in itself. But such a manner of acting is presupposed that, while one end is intended, the others are not impeded. Moreover, a serious request of the other spouse of itself supplies a sufficient cause for rendering the debt: for this rendering was promised, but its denial of itself diminishes love. Wherefore this rendering is directed toward the honorable end of fostering mutual love.

Nevertheless, it will be desirable that, according to the law of mutual benevolence, each party study to please the other in this matter and wish to experience complete pleasure together with the other. For sexual union which is freely exercised by common consent and brings strictly common enjoyment of itself benefits the health of the spouses, the increase of mutual love, and the quality of the offspring. Wherefore, not only must those wives be disapproved who, led by a perverse affection, restrain themselves so that they remain frigid in sexual union; but one must also guard lest, deceived by a certain false devotion, they sin by an austerity which, displeasing to the husband, diminishes domestic happiness and easily turns to the hatred of the wife's piety. Was not St. Paul intending this use of matrimony when he wrote: "Let the husband render the debt to the wife, and likewise the wife to the husband" ¹? By such obedience Christian wives might win their unbelieving husbands for Christ, as St. Peter commends: "Let women be subject to their husbands, so that even if any do not believe the word, they may be won without the word through the conduct of the women" ².

¹ 1 Corinthians 7:3.

² 1 Peter 3:1.