Ver. 15.For some are already turned aside after Satan, by breaking the vows they had made. "Yet it does not follow, (says St. Augustine in the same place [de Bono viduitatis, chap. viii.]) that they who abstain not from such sins may marry after their vows. They might indeed marry before they vowed; but this being done, unless they keep them they justly incur damnation." "Why is it, (says he again, on Psalm lxxv.) they made void their first faith? but that they made vows, and kept them not. But let not this (says he) make you abstain from such vows [of virginity or chastity], for you are not to comply with them by your own strength; you will fall, if you presume on yourselves; but if you confide in him to whom you made these vows, you will securely comply with them." How different was the doctrine and practice of the first and chief of the late pretended reformers, who were many of them apostates after such vows? (Witham)”
Those blessed men and women of Our Lord who enter into a Heavenly Marriage with Our Bridegroom, Our Lord Jesus Christ, commit literal adultery if they at some point in time should change their mind and “marry” another person, or have sexual relations with anyone. In former times, adultery was heavily punished, and even today, most people recognize that adultery is an especially evil deed. But if committing adultery against a human and mortal person is so shameful and evil, how much more evil must it not to be unfaithful, to reject or defile one’s eternal marriage to Our Lord Jesus Christ, Our Heavenly Spouse, and commit adultery with a mortal man or woman like a filthy adulterer? That is why all those who have vowed their chastity to Christ, and then breaks it, are damned.
St. Philip the Apostle had four daughters, virgins, whom Eusebius, a roman historian, testifies to have always remained such. St. Paul kept virginity or celibacy all his life; so did St. John and St. James; and when St. Paul (1 Timothy 5:12) reproves, as having damnation, certain young widows who, after they have grown wanton in Christ will marry, having damnation because they have left their first faith, – the fourth Council of Carthage (at which St. Augustine assisted) St. Epiphanius, St. Jerome, with all the rest of antiquity, understand it of widows who, being vowed to God and to the observance of chastity, broke their vows, entering into the ties of “marriage” against the first faith which previously they had given to Christ, their Spouse.
Gratian, Medieval Marriage Law: “But a more excellent reward is proposed for virgins and widows who practice continence. When this course is considered, elected, and promised by the required vow, not only marrying, but even wishing to marry, is damnable. The Apostle proves then when he says, not of those marrying for sensuality, but of those marrying in Christ [1 Tim. 5:11-12], "they will wish to marry, and are to be condemned because they have broken their first promise." They are here condemned not for marrying, but for wishing to marry. It is not marriage in general, or even these marriages in particular, that are condemned. He condemns the denial of their dedication, and condemns the broken faith of their vow. It is not choosing a lower good that is condemned, but falling from a higher good. They are condemned, not because they later embrace conjugal fidelity, but because they brake their earlier pledge of continence… So, when he said, "they will wish to marry," and adds immediately "and are to be condemned," he then explains why, "because they have broken their first promise." This shows that their desire to abandon their dedication is condemned, whether they later marry or not.” (Marriage Canons From The Decretum, Case Twenty-Seven, Question I, Part 2., C. 41. §1)
These verses from the Bible also proves that Martin Luther committed a most grievous sacrilege and unfaithfulness against Our Lord when he rejected his vow of chastity and spiritual marriage to Jesus Christ. Martin Luther professed himself to be a Catholic monk once in his life before he apostatized and rejected the one and only biblical faith—Catholicism. The Devil indeed needed a servant who would publicly reject purity and indulge in the marital life against his vow of chastity, and he found a perfect candidate in the apostate and heretic Martin Luther.
In light of his mortal sin of adultery, it is not hard to understand why Martin Luther dared to teach, amongst his other countless heresies, that Christ Our Lord sinned mortally by committing adultery with three women. Luther said:
“Christ committed adultery first of all with the women at the well about whom St. John tells us. Was not everybody about Him saying: ‘Whatever has He been doing with her?’ Secondly, with Mary Magdalene, and thirdly with the woman taken in adultery whom He dismissed so lightly. Thus even, Christ who was so righteous, must have been guilty of fornication before He died.” (Trishreden, Weimer Edition, Vol. 2, Pg. 107)
What an accursed and intolerable blasphemy from a man who is regarded as a “great reformer” by his duped followers! Luther also said that “No sin can separate us from Him [God], even if we were to kill or commit adultery thousands of times each day.” (‘Let Your Sins Be Strong,’ from ‘The Wittenberg Project;’ ‘The Wartburg Segment’, translated by Erika Flores, from Dr. Martin Luther’s Saemmtliche Schriften, Letter No. 99, 1 Aug. 1521)
One can understand why Luther also took the position that God was the author of evil and that man has no free will, for Luther’s sins needed to be excused: “… with regard to God, and in all that bears on salvation or damnation, (man) has no ‘free-will’, but is a captive, prisoner and bond slave, either to the will of God, or to the will of Satan.” (From the essay, ‘Bondage of the Will,’ ‘Martin Luther: Selections From His Writings,’ ed. by Dillenberger, Anchor Books, 1962 p. 190) “God,” Luther says, “excites us to sin, and produces sin in us.” (De Servo Arbitrio, Opp. Jenae, tom. iii., p. 170.) “God damns some,” he adds, “who have not merited this lot, and others, before they were born.” (Opp. Jena;, iii., 199; and Wittemb., torn, vi., fol. 522-23)
Luther also told his dupes to “be a sinner and sin boldly, but believe and rejoice in Christ even more boldly… No sin will separate us from the Lamb, even though we commit fornication and murder a thousand times a day.” (Martin Luther, Letter to Melanchthon, August 1, 1521)
It is indeed true that those who impiously claim (like Luther, Calvin and other protestants) that we humans have no free will, also agree that God is the cause of our sins, for if we have no free will, God created those who are damned only in order to be damned without any chance for them of repenting or being saved. According to this satanic view, God created those who are going to be damned with the explicit intention that they were going to be damned. It is safe to say that this false conception of God is pure evil, conceived by the devil himself. According to this evil and perverse worldview, we could not even do good with the grace of God if we wanted to since we have no free will! (Please read this article about Martin Luther which reveals over 100 quotations of Martin Luther’s words and teachings which are so horrifying and disgusting that it’s almost beyond words to describe)
Only the most desperate liars, fools and dupes (that is, protestants) could delude themselves into believing that the impure and demonic spawn from hell, Martin Luther, was anything but a deceiver and apostate. Martin Luther rejected the Bible, the Church, and his marriage and vow of Chastity to Jesus Christ and “married” a woman and had children before he died, and as a consequence, was cast into the Eternal Fire of Hell for his heresies, apostasies, infidelities, adulteries, and other mortal sins.
Romans 13:12-14 “Let us therefore cast off the works of darkness, and put on the armor of light. Let us walk honestly, as in the day: not in rioting and drunkenness, not in chambering and impurities, not in contention and envy: But put ye on the Lord Jesus Christ, and make not provision for the flesh in its concupiscences.”
The Bible and the Fathers, Popes, Saints and Doctors of the Church unanimously teach that chastity and virginity is above the marital life
It is the unanimous opinion of the Fathers and Saints of the Church that no one, without exception, can reach the highest kind of union with God without the wonderful virtue of chastity; and that “virgins consecrated to God are most pleasing and dear to Him”. In addition to this, the Catholic Church and The Council of Trent also teaches infallibly that it is “better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony” which, as we have seen, is a restatement of Our Lord Jesus Christ’s words in the Holy Bible – 1Corinthians 7.
This, of course, means both inner and outer chastity; for there is no point in being chaste outwardly if the will or intent is unchaste and consents to impure thoughts. Chastity is first-and-foremost found in the heart of man, and that is why even a married man who performs his marital duty can be said to be chaste in a way, that is, in his thoughts, as long as his intention is not to live a lustful life. Thus, “The incorrupt soul is a virgin, even if having a husband.” (Chrysostom, Hom. XXVIII in Heb.; PG 63.201.) But chastity in deeds as well as in thoughts and at all times is of course always superior to this state of marital relations. “Virginity is better than marriage, however good.” (St. John Damascene, Expo. IV.24.) “That virginity is good I do agree. But that it is even better than marriage, this I do confess.” (St. John Chrysostom, The Faith of the Early Fathers, Vol. 2: 1116)
Indeed, “As firstfruits are the most delicious, so virgins consecrated to God are most pleasing and dear to him. The spouse in the canticles feedeth among the lilies? One of the sacred interpreters, explaining these words, says, that ‘as the devil revels in the uncleanness of lust, so Christ feeds on the lilies of chastity.’ Venerable Bede asserts that the hymn of the virgins is more agreeable to the Lamb than that of all the other saints.” (St. Alphonsus, The True Spouse of Jesus Christ, p. 7)
Since the countless protestant sects (from the very beginning of their creation in the 16th century by the devil) were especially hostile to the infallible biblical doctrine which teaches that chastity or virginity is much better and a more meritorious and blessed life than the marital life, The Council of Trent also had to specifically condemn and anathematize all who dared to oppose this biblical doctrine. Thus, the Church made clear to all this biblical teaching, which means that all who obstinately assert that marriage is above or equal to the state of chastity or virginity are damned and in a state of mortal sin, awaiting the moment of their death when they will enter the eternal Hell where they will be tormented and burn for their wicked, obstinate, impure heresy and false opinion.
Pope Pius IV, Council of Trent, ex cathedra: “If any one saith, that the marriage state is to be placed above the state of virginity, or of celibacy, and that it is not better and more blessed to remain in virginity, or in celibacy, than to be united in matrimony, (Matt. 19:11; 1 Cor. 7:25) let him be anathema.” (Session 14, Canon X, Nov. 11, 1563, on Matrimony; Denzinger #980)
The wicked heresy which states that, “there is no spiritual superiority in celibacy vs. conjugal chastity (sex within marriage)” is utterly false and refuted by the Holy Bible itself as well as the infallible teachings of the Popes. This is what the Church teaches infallibly as it’s dogma.
Pope Pius XII, Sacra Virginitas (# 32), March 25, 1954: “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, 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 faithfullead 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.”
St. Jerome writes concerning the greatness of chastity and virginity: “I praise wedlock, I praise marriage, but it is because they give me virgins. I gather the rose from the thorns, the gold from the earth, the pearl from the shell. “Doth the plowman plow all day to sow?” Shall he not also enjoy the fruit of his labor? Wedlock is the more honored, the more what is born of it is loved. Why, mother, do you grudge your daughter her virginity? She has been reared on your milk, she has come from your womb, she has grown up in your bosom. Your watchful affection has kept her a virgin. Are you angry with her because she chooses to be a king’s wife and not a soldier’s? She has conferred on you a high privilege; you are now the mother-in-law of God. “Concerning virgins,” says the apostle, “I have no commandment of the Lord.” Why was this? Because his own virginity was due, not to a command, but to his free choice. For they are not to be heard who feign him to have had a wife; for, when he is discussing continence and commending perpetual chastity, he uses the words, “I would that all men were even as I myself.” And farther on, “I say, therefore, to the unmarried and widows, it is good for them if they abide even as I.” And in another place, “have we not power to lead about wives even as the rest of the apostles?” Why then has he no commandment from the Lord concerning virginity? Because what is freely offered is worth more than what is extorted by force, and to command virginity would have been to abrogate wedlock. It would have been a hard enactment to compel opposition to nature and to extort from men the angelic life; and not only so, it would have been to condemn what is a divine ordinance.” (St. Jerome, Letters of St. Jerome, Letter 22:20, To Eustochium, A.D. 420) Thus, “… the virtue of chastity… St. Ambrose says that ‘whoever preserves this virtue is an angel, and that whoever violates it is a demon.’” (St. Alphonsus, The True Spouse of Jesus Christ, p. 17, A.D. 1755) Therefore, “in comparison with chastity and virginity, the life of angels, "It is good for a man not to touch a woman" [1 Cor. 7:1].” (St. Jerome, Letter XLVIII, To Pammachius, c. 393 or 394 A.D.)
St. Gregory Nazianzen (c. 329-390): “Hast thou chosen the life of Angels? Art thou ranked among the unyoked? Sink not down to the flesh; sink not down to matter; be not wedded to matter, while otherwise thou remainest unwedded.” (Orations of St. Gregory Nazianzen, Oration XXXVII, Section X)
In the immoral ambiance of our days, it is importan for Catholics to read the praises St. John Chrysostom makes in his work “On Virginity” of those who choose virginity as a state of life. He compares virginity with the state of matrimony, to conclude that the former is higher.
“As you do, I also think that virginity is a good thing, better than the nuptial life. I add that it is as superior to the nuptial life as Heaven is superior to earth, or as Angels to men. Since the Angels are not made of flesh and blood, for them there is no conjugal life. Since they do not live on earth, they are not subject to the disorders of passions and pleasures; they do not need to eat or drink; they are not attracted by a melodious music, a captivating song or a remarkable beauty, finally, they cannot be conquered by any type of softness.
“Man, however, even though he is inferior to the angelic spirits, zealously and carefully seeks to be as much like them as he can. How does he do so? Angels do not marry, neither does the virgin man. Angels live before God always at His service; so does the virgin man. Human nature, which bears the weight of the body, cannot ascend to Heaven as the Angels do; however, to compensate such deficiency, man has the greatest possible consolation, that is, by living pure of body and soul, he can receive and possess in the Eucharist the King of Heaven.
“Can’t you see all the excellence of virginity? Can’t you see how it transforms those who still live clothed in this flesh and makes them equal to Angels? Tell me in what point are those great lovers of virginity, Elias, Eliseus and St. John, different from Angels? In almost nothing. Only in this, that they are Angels in a mortal nature. Regarding the rest, anyone who analyzes them carefully sees that they deserve the same esteem as the angelic spirits. Further, because their condition is far inferior to the Angels, their merit is the greater. For because of their mortal nature, only with much violence and great effort could they attain such an eminent degree of virtue. See how much courage they had and the type of life they lived.” (St. John Chrysostom, Book of Virginity, In the Writings of the Roman Breviary, Lesson 3 of the feast of St. Aloysius Gonzaga)
The Bible and the Saints teach that most people will be damned to burn for all eternity in Hell, but chastity greatly increases a person’s chance to reach Heaven
Today, one almost never hears anyone speaking about the biblical truth that very few people actually escape eternal damnation in Hell. All virtues that we humans practice increases the chance for us to reach Heaven, but the virtue of chastity is special in helping to save a person’s immortal soul since it is very hard to gain for most people; since they are weak, worldly and lustful; and because of this, very few people in this world try to gain it because of their sloth, weakness or bad will. Chastity undoubtedly greatly increases one’s chances of reaching Heaven, and it is undoubtedly more effective in helping people escape eternal hell than almost any virtue in the world, but too few in this world seem to care about this fact which, in truth, is one of the most important truths that ever have been revealed to mankind.
Our Lady of Fatima, Portugal, 1917: “The sins of the world are too great! The sins which lead most souls to hell are sins of the flesh! … Many marriages are not good; they do not please Our Lord and are not of God… [since these spouses marry for carnal and lustful motives or perform unlawful, non-procreative or unnecessary sexual acts with each other.]”
Catholics must understand that few are saved. Our Lord Jesus Christ revealed that the road to Heaven is straight and narrow and few find it, while the road to Hell is wide and taken by most (Mt. 7:13).
Matthew 7:13 “Enter ye in at the narrow gate: for wide is the gate, and broad is the way that leadeth to destruction, and many there are who go in thereat. How narrow is the gate, and strait is the way that leadeth to life, and few there are that find it!”
Luke 13:24 “Strive to enter by the narrow gate; for many, I say to you, shall seek to enter, and shall not be able.”
Scripture also teaches that almost the entire world lies in darkness, so much so that Satan is even called the “prince” (John 12:31) and “god” (2 Cor. 4:3) of this world. “We know that we are of God, and the whole world is seated in wickedness.” (1 John 5:19)
When one reads these infallible and true words of Our Lord that explains to us how few people there are that actually escape the eternal torments in Hell, one can only marvel at the fact that so few people in this world actually desires to become chaste or embrace the monastic life. Chastity greatly increases a person’s chance of reaching Heaven, yet almost everyone, and especially the protestants, resists or denies this saving truth with every fiber of their sensual beings. In the former times, the Catholic Church and its members upheld the greatness of the virtue of chastity, and people of every class in society resolved to practice chastity and purity for the sake of saving their immortal souls from the fires of hell. Thus, there was always a considerable portion of humanity that lived as an example of evangelical perfection and virtue to everyone else, and this in turn helped even more people to adopt a more virtuous and chaste lifestyle.
Nowadays, however, the fear of Hell has vanished completely, and that is why no one cares anything for the great virtue of chastity. But the time will come when both married and unmarried shall lift up their voices in lamentation and weeping and curse themselves for refusing to practice the virtue of chastity and purity, but then, it is sadly too late for them. “And the smoke of their torments shall ascend up for ever and ever: neither have they rest day nor night...” (Apocalypse 14:11)
St. Leonard of Port Maurice (A.D. 1676-1751), when speaking on the fewness of the saved, shows us how the Church and Her Fathers and Saints is unanimous in teaching this biblical doctrine: “After consulting all the theologians and making a diligent study of the matter, he [Suarez] wrote, ‘The most common sentiment which is held is that, among Christians [Catholics], there are more damned souls than predestined souls.’ Add the authority of the Greek and Latin Fathers to that of the theologians, and you will find that almost all of them say the same thing. This is the sentiment of Saint Theodore, Saint Basil, Saint Ephrem, Saint John Chrysostom. What is more, according to Baronius it was a common opinion among the Greek Fathers that this truth was expressly revealed to Saint Simeon Stylites and that after this revelation, it was to secure his salvation that he decided to live standing on top of a pillar for forty years, exposed to the weather, a model of penance and holiness for everyone. Now let us consult the Latin Fathers. You will hear Saint Gregory saying clearly, ‘Many attain to faith, but few to the heavenly kingdom.’ Saint Anselm declares, ‘There are few who are saved.’ Saint Augustine states even more clearly, ‘Therefore, few are saved in comparison to those who are damned.’ The most terrifying, however, is Saint Jerome. At the end of his life, in the presence of his disciples, he spoke these dreadful words: ‘Out of one hundred thousand people whose lives have always been bad, you will find barely one who is worthy of indulgence.’ (On The Little Number of Those Who Are Saved, by St. Leonard of Port Maurice)
What would not the billions of suffering souls in Hell do, who fell into the most horrifying torments imaginable for the sake of carnal impurities and temptations of the flesh, if they had a second chance to escape their eternal torment? In truth, they would gladly walk on the surface of the Sun, which is millions of degrees hot for a billion times billion years if God enabled them to do so. To choose a single second of sinful pleasure (which is how short this life is compared to eternity) for an infinite time of excruciating torments and tortures in hell is unfathomable, and yet, literally the whole world consents to this devilish trap!
Take heed that you, the reader, do not reject this admonishment, for it might be the last time you will hear such words before death suddenly strikes you and the Devil takes you and devours you for all eternity to come! “… Take all states, both sexes, every condition: husbands, wives, widows, young women, young men, soldiers, merchants, craftsmen, rich and poor, noble and plebian. What are we to say about all these people who are living so badly? The following narrative from Saint Vincent Ferrer will show you what you may think about it. He relates that an archdeacon in Lyons gave up his charge and retreated into a desert place to do penance, and that he died the same day and hour as Saint Bernard. After his death, he appeared to his bishop and said to him, ‘Know, Monsignor, that at the very hour I passed away,