tween Christ and the
Church. "A prudent wife," says the Book of Proverbs (xix: 14), "is
properly from the Lord." Whoever marries "in the Lord" performs a
virtuous act, and the Church, to show her appreciation and approbation
of it, invests the wedding contract with a rich and hallowed
ceremonial. They, then, who wed do something pleasing to God; but they
who, for virtue's sake, forego their natural right of marrying, make
an offering still more grateful to Him.

This is the doctrine in the abstract. But in its application to
individual cases we find some so situated, so hampered by their own
temperament and disposition, or by actual conditions about them, that
a life of perfect continence seems impracticable for them. One, for
instance, who yearns for the safety and seclusion of the cloister, and
yet sees its doors closed against him for some reason, feels himself
constrained to take refuge from the storm and stress of the world in
the sanctuary of marriage. On such persons the Creator does not impose
a burden above their strength. Wishing us to be happy and content even
in this life, as well as the next, He asks of us here only a
"reasonable service."

Guided by these principles, the great majority of the faithful in all
ages have deemed it prudent and expedient for them to marry. And the
wisdom and prudence of their choice God approves and commends. For His
Providence manifests itself to us in all the events and circumstances
of life, dwelling alike in the fall of the leaf and the roll of the
wave, and speaking to our hearts by the voice of all creatures. While,
then, external or internal impediments may prevent some from
hearkening to Christ's call, and their own will may deter others, His
invitation of _itself_ does not exclude any; it is general, ever
waiting for those able and willing to accept it.

But does not a person have to feel a special call before binding
himself to perpetual chastity? To answer this let us suppose that one
is considering the advisability of daily attendance at Mass or of
total abstinence from intoxicating liquor. In themselves these are
good works and under proper advice a person might engage himself to
their performance. Grace would be required for them, as for every
other act of supernatural virtue, but no one would say that to assume
such obligations a special call from heaven is prerequisite. Now,
chastity is governed by the same laws as other virtues, by the same
laws as mortific