XX. On Holy Virginity

SERMON XX.

ON HOLY VIRGINITY.

Presentation of the Mother of God.

“For the grace that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in this present world.” – Titus ii. 11, 12.

     If the memory of the lives and acts of saints naturally leads us to meditate on the virtues and excellencies by which their lives were signalised, then what can be more suited to the present solemn commemoration of the consecration of the most blessed and most pure Virgin Mary, than a meditation on virginity and chastity?  

     For was it not she who laid the firm foundation of virginity?  Was it not she who raised it to its immeasurable height? 

     The world of the Old Testament was zealous about the bearing of children, and therefore about marriage, aspiring to the birth of the Redeemer of the world.  It so little understood  and  honoured virginity, that virginity, for ever bereft of marriage, was <226> to it an object of lamentation. The daughter of Jephthah who was about to die, having “known no man,” and not she alone, “but her companions” also “bewailed her virginity upon the mountains,” and even after her death “it was a custom in Israel, that the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite four days in  a year.” [Judges xi. 39, 40.] The life of John the Baptist, and still earlier, the life of the Prophets Elijah  and  Elisha, are the earliest indications of the dignity  of virginity; but even  these indications were not in  their time understood, for the Jews had oftener seen  their prophets not avoiding married life, as for instance, Moses, Samuel, and others.  There have been men of GOD from the beginning of the world, but the first Virgin of GOD was the Most Blessed Mary.  Being still in her infantile innocence consecrated to GOD for eternal purity, she became the first unshakable foundation of angelic life upon earth. 

     And on what a height, a more than heavenly one, has she shown to us the dignity of virginity.  From Eve down to herself, womanhood as well as manhood was under the law of marriage, looking for the reward of bringing forth, sooner or later, the blessed Seed which was to  “bruise the head of the serpent” [Gen. iii. 15.] of darkness, and in Whom “shall all the nations of the earth be blessed ;” [Gen. xxii. 18.] but this reward was not predestined <227>  to  marriage.  Marriage could but bring forth men,—virginity alone was worthy of giving birth to the GOD-Man. 

     But before I speak to you, who listen to me, of virginity, for your own personal application, I apprehend the impression which may shut your hearts to this preaching of virginity.  You will perhaps say, “This virginity of the holy Mother of GOD, who was chosen to become the tabernacle of the Incarnation of the SON of GOD,  is the one sole virginity  throughout all human  kind, which, as it had no example before, can of itself have no  imitators afterwards,” It is true, that there will be neither another Incarnation  of the Word of GOD,  nor another Mother of GOD, yet, my brethren, we must not infer therefrom that the virginity of the most blessed  Mary offers us neither an example to be followed, nor instruction for our life. 

     If the Virgin Mary was honoured by the highest election of GOD, then consider wherefore this was done?  You will say, By the special grace of GOD.  I do not dispute it.  But go still farther,—can the grace of GOD be contradictory to the justice of GOD?  No, doubtless.  If inconsistency is absurd in man, how much more then in GOD, the All perfect Being, ought there to be perfect harmony between His attributes and His works, a harmony natural to the purest unity.  And therefore if the Virgin Mary is honoured with the highest election by divine grace, then she is so equally by divine justice.  She is raised high above <228> all by election,  because above all she appeared worthy of election by the qualities and aspirations of her soul, and, among others, by the purest virginity by which she has ascended, like a sun, high  above all the ancient, and  certainly also above all the future world.  We must conclude therefrom that if the most blessed Mary has become worthy of her chaste virginity of the highest and most unexampled divine election, then, although a similar election is impossible, yet he who imitates, as far as he is able, her virginity, may hope in divine justice to receive like her a special divine grace, a special election, and to be especially drawn nigh unto GOD.  If she alone became through virginity more pure than the cherubims, and more glorious than the seraphims, her followers may at least be rendered equal to angels.  If she alone was made by virginity  the tabernacle of the HOLY GHOST,  the Mother of the SON of GOD, then other souls may also become daughters of GOD,  draw nigh unto the heavenly King,  and  be made brides of CHRIST.  This it is that the mystic psalm proclaims, saying, “the virgins her companions that follow her shall be brought unto the King.” [Psalm xlv. 15.] 

     If these conclusions seem not sufficiently trustworthy, the words of the prophet and our assumption not sufficiently obvious; then if you wish to learn from the LORD Himself the angelic dignity of virginity, listen to His own word: “For in the resurrection <229> they neither marry, nor are given in marriage, but are as the angels of GOD in heaven;” [S. Matth. xxii. 30.] or, as another Evangelist paraphrases the same thing, “for they are equal unto the angels.” [S. Luke xx. 36.] The state in which they neither marry nor are given in marriage, consequently, that of perpetual virginity, is then called by the LORD equal unto that of the angels. 

     Do you wish to know from the Scriptures that virginity is not only possible for many to observe, but would be a blessed state for all?  Listen to the words of the Apostle Paul to the Corinthians, “For I would that all men were even as myself.”  What does this mean, even as myself?  He explains it farther in the same Epistle, “Have we not power to lead about sister, a wife? Nevertheless we have not used this power, but suffer all things, lest we should hinder the gospel of CHRIST.” [1 Cor. vii. 7; ix. 5, 12.] That is, he has denied himself of the assistance and comfort of a married state, to be able the more unhindered to devote himself to the preaching of the gospel.  Consequently the Apostle would wish for all that they should consecrate themselves unto the service of GOD and to godliness in virginity. 

     Do you wish to see the high lot appointed to virginity by GOD?  Look with the eyes of the seer John, “And I looked, and, lo, a Lamb stood on  the Mount Sion, and with Him an hundred forty and four thousand having His FATHER’S Name written in their <230> foreheads.”  And he heard “them sing as it were a new song before the throne; and no man could learn that song but the hundred and forty and four thousand.”  But who are they? will you ask?  “These are they which were not defiled with women, for they are virgins.  These are they which follow the Lamb whithersoever He goeth.  These were redeemed from among men, being the first-fruits unto GOD and to the Lamb.” [Rev. xiv. 1-4.] 

     Do you perceive the excellence of virginity?  Try then to learn in what virginity consists, and how this virtue is made perfect. 

     Every one knows virginity, by his own experience, as the natural state preceding marriage.  But this is merely the imperfect beginning of that of which we are now speaking.  It is but the stem of the lily and not its flower; it is but the bloom of the apple-tree, and not the fragrant apple itself.  The virginity of childhood, from the very reason that it is merely a natural state, is neither a free act, nor the fruit of victory, and consequently it is not a virtue.  It is fittingly called innocence, for there is no sin in it which contradicts virginity,—but that is all; but therein is not yet the superior excellence which belongs to perfect virginity. 

     Virginity as an act of piety, as a virtue, as the flower of purity, as the fruit of chastity, as the way to perfection, manifests itself in man at an age, when, <231> according to the common  course of nature, more or less disposed to marriage, he neither yields to nature’s inclination, nor suffers himself to be swayed by custom, by  the examples, by  the pleasures, and  by  the needs of social life, but resolves to renounce marriage, and to keep his virginity for ever. 

     But as a man who “striveth, is yet not crowned except he strive lawfully,” [2 Tim. ii. 5.] even so he who resolves on virginity ought to know, always to  remember, and  to keep the chief law of this work, consisting herein, that virginity must be resolved on and kept for the sake of GOD.  “For the kingdom of heaven’s sake,” [S. Matth. xix. 12.] says the Great Lawgiver of virginity, JESUS CHRIST Himself; and the Apostle says, “He that is unmarried careth for the things that belong to the LORD, how he may please the LORD.  The unmarried woman careth for the things of the LORD, that she may be holy both in body and spirit.” [1 Cor. vii. 32, 34.] To please the LORD, and therefore to be holy both in body and spirit, is the aim and end of those who strive after virginity.  But he who aspires to virginity not unto this end shall not be crowned.  The chaste man therefore renounces marriage that an overpowering affection for an earthly creature may not hinder, or turn aside his aspiration towards GOD.  For it is in  proportion  of the aspiration  of the whole might of mind and heart towards the LORD, and of the application of one’s whole <232> activity to please  Him, that a virgin-soul shall be called the bride of the heavenly Bridegroom. 

     From this first rule of virginity we may easily perceive that bodily abstinence from all that belongs to marriage, is not perfect virginity, but only its lowest degree; for, to aspire and draw nigh unto GOD, Who is a Spirit, can and ought to be accomplished in the Spirit alone,—whereas, bodily virginity does but remove a hindrance to spiritual aspiration, and saps opposing inclinations.  Therefrom proceed the various peculiar rules of virginity. 

     The LORD hath said: “That whosoever looketh on a woman to lust after her bath committed adultery with her already in his heart.” [S. Matth. v. 28.]   Accordingly, since there is adultery of the heart, there must also be a virtue in opposition to that vice—the virginity of the heart.  He who strives after this virtue ought to keep his heart pure from every carnal lust, from every thought contrary to chastity; he ought at once to repel every involuntary thought of impurity, and for this he must watch vigilantly every change of reflection and desire, occupy and preserve his mind and heart, as well by meditations on the Scriptures, as by attentive, inward prayer. 

     As the LORD teaches us, that the eye is a medium for adultery, therefore must we train our eye to serve virginity; that is, avert our glance from every tempting object, and look on that which unavoidably presents <233> itself, without a desire, without a thought, seeing without perceiving, and as soon as possible putting an end to the dangerous sight.  And this is what is meant by mortifying the sight, as the LORD hath commanded us to do: “And if thy right eye offend thee, pluck it out, and cast it from thee.”  Therefrom originates the veiling of the face, solitary life and seclusion. 

     But if, to preserve virginity from temptation and uncleanness, we must mortify our sight; then,  by comparison, we may understand and be convinced, that we must in  like manner, mortify also  our other senses, as the hearing—from listening to immodest and  tempting  conversations, the taste, the smell, the touch—from corresponding sensations disposing  us to indulgence and  luxury.  Therefrom proceed the spiritual exercises of silence, fasting, abstinence, simplicity and austerity in our clothing, in our lives, in our habitations; the subjection and mortification of the flesh by toil, prayerful watchings and genuflexions.

     To condense my picturing of virginity into one line, I will quote here the beautiful and profound saying of S. Chrysostom: “The root and fruit of virginity is a crucified life.” (Tract on Virginity, ch. 79.) 

     But am I not speaking too much of a subject, which many may think, does not concern them? Indeed the LORD Himself has forewarned us, that not all are able to be virgins, saying: “All men cannot receive this saying, save they to whom it is given.” [S. Matth. xix. 11.] He <234>  Himself has called unto virginity not all men, but only those who are able, to  whom it is given: “He that is able to receive it, let him receive it.” [S. Matth. xix. 12.] And as virginity is not for all, therefore you may even ask, Why then do I speak of it to all?  I accept this question.  It will lead me to the aim and end of my discourse.

     We speak of virginity to all, because among all there are those “that are able to receive it; “and my word is seeking out from amongst all those whom GOD calls to hear and to fulfil it, and who are often unknown unto men. 

     We speak to all men of virginity, that those who are married might know that there is a state higher than marriage; and that honouring virginity in others, and thinking humbly of marriage, they might obtain for marriage a blessing near to the blessing appointed to virginity. 

     We speak of true virginity unto all men, that, knowing it, they may guard themselves from the mistaken ways of the foolish virgins, who with the unlit lamps of their minds, wanting the oil of love, are roaming far from the heavenly abode, and, instead of love for the Bridegroom, they are but breeding hate against the holy state of marriage.  For, already, since the time of the Apostles, “the Spirit speaketh expressly, that in the latter times some shall depart from the faith,  giving heed to seducing spirits, and doctrines of devils, speaking lies in hypocrisy, having their <235> conscience seared with a hot iron, forbidding to marry.” [1 Tim. iv. 1-3.]

     Finally, we speak of virginity to all men, that they who  are married as well as they who are not,  may vigilantly  and  carefully  distinguish  the bright beauty of virginity,  the comeliness of pure and honourable marriage, from the state of those who  have neither been  faithful in  the use of the golden talent of virginity, nor of the silver talent of marriage, entered upon by the will of the LORD of all talents and gifts.  Virginity and marriage are not for all men, but chastity  is for all men: “For the grace of GOD that bringeth salvation hath appeared to all men, teaching us that,  denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world.” [Titus ii. 11, 12.] What does it mean  to  live soberly?  It means either in the purity of virginity or in the honourableness of marriage, in both cases, “in the abstinence from worldly lusts,” and above all, “from fleshly lusts, which war against the soul.” [1 S. Pet. Ii. 11.] They  alone  who  live  thus  in  this  present  world,  may “ look for that blessed hope” [Titus ii. 13.] to come.  Amen.