2.3    Consecrated life “living memory” of the chaste Christ

            The Church does not praise the renunciation of married life done for selfish or questionable

reasons. The Magisterium rightly praises “consecrated”  chastity; that is, the commitment to live consistently the evangelical value of chastity chosen for the “sacred” reason of the Kingdom of heaven.

            The life plan of consecrated chastity is not only nor primarily a project characterized by renunciation. “Renunciation is done in view of a greater good, higher values, summarized in the beautiful gospel expression of “Reign of heaven”. The complete gift of oneself to this Reign justifies and sanctifies celibacy.” (John Paul II, November 16, 1994) The evangelical council of consecrated chastity and the other evangelical counsels before, and “more than, a simple renunciation, are a specific acceptance of the mystery of Christ, lived within the Church.” (VC 16a)  It is misleading, therefore, to describe consecrated chastity with definitions like this:  the chastity of consecrated persons is nothing other than denying oneself the active exercise of one’s sexuality.

            The choice of consecrated chastity is not the conclusion or the result of a philosophical reasoning. It is from Christ that consecrated persons learn the true meaning and balanced realization of consecrated chastity. Assuming in his human flesh the virginal way of life, Christ who also approved the dignity of married life revealed, as a better evangelic value, “the sublime excellence and mysterious spiritual fruitfulness of virginity.” (VC 22b)

            On the basis of Biblical data, the Church teaches that Jesus was conceived virginally and professes the perpetual virginity of Mary. The profound dynamism of the truth about Mary “ever Virgin” leads harmoniously to the certainty about Christ “ever virgin”.

            The most specific text about consecrated celibacy is that of Mt 19:11-12, which contains the saying of Jesus about the gift and free choice of the “eunuchs for the Kingdom of heaven”.  Before, during and after Vatican Council II, the text was interpreted by the Church in a strong sense and considered an evangelic value of free choice:  “In the Church’s teaching there is a conviction that these words do not express a commandment that obliges all, but a counsel that applies to some persons (cf LG 42)”.  (John Paul II,  March 10, 1982)

            The best current exegetical studies confirm and reinforce the Church’s interpretation. From analysis of the words and the environment of the time, it emerges that very probably the word “eunuch” was used by Jesus’ enemies as an insult against him. But Jesus masterfully defended his choice and that of his dear friends, stating that it was an honor to live as “eunuchs for the Reign of heaven.”

            In the Gospels we also find a confession of Jesus that expresses an aspect of his poverty and his decision to live in consecrated chastity: “Foxes have holes/dens and the birds of the air have nests, but the Son of Man has nowhere to lay his head." (Mt 8:20; Lk 9:58) The ternary structure of the saying shows in a very Semitic way that Jesus does not have his human den/hole, a house-nest of his own (cf Ps 84:4), a house-home of his own, warmed by the love of a spouse (cf. Sal 128:3), who can be “pillar to lean on” for him. (Sir 36:26)  Of a nest as a nest, that is, a domestic hearth as such, Jesus has absolutely nothing. Docile also in this to the Father, Jesus is not afraid of being insulted precisely for this choice of his: “Who will trust a thief…? Thus it is with the man who has no nest”. (Sir 36:28)

            Consecrated life, through the Gospel and Christological testimony of consecrated virginity and celibacy for the Kingdom of heaven, is “living memory” of the chaste Christ.