September 2015 Print

The Angelic Virtue

Extracts from Sacra Virginitas of Pius XII

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

The Image of God’s Sanctity

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.

Is the Married State More Useful to Society?

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 priests 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.

A Remedy to the Decrease of Vocations

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

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.

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

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

66 Cf. Io. X, 14; X, 3.

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

124 S. Ambros., De virginibus, lib. I, c. 10, n. 58; PL XVI, 205.

125 Ibid., c. 7, n. 32; PL XVI, 198.