admonition of Ecclesiasticus: "Turn away thy face from a woman dressed up." [1] A passion for dress often characterizes female weakness: it will not, therefore, be unseasonable in the pastor to give some attention to the subject; mingling reproofs with admonition, in the impressive words of the Apostle Peter: "Whose adorning," says he, " let it not be the outward plaiting of the hair, or the wearing of gold, or the putting on of apparel;" [2] and also in the language of St. Paul: "Not with plaited hair, or gold, or pearls, or costly attire." [3] Many females, adorned with gold and precious stones, have lost their only true ornament, the gem of female virtue.
Next to the excitement of desire, usually provoked by too studied an elegance of dress, follows another, which is indecent and obscene conversation. Obscene language is a torch which lights up the worst passions of the young mind; and an inspired Apostle has said, that "evil communications corrupt good manners." [4] Indelicate and lascivious songs and dances seldom fail to produce the same fatal effects, and are, therefore, cautiously to be avoided. In the same class are to be numbered soft and obscene books: possessing, as they do, a fatal influence in exciting to filthy allurements, and in kindling criminal desire in the mind of youth: they are to be shunned as pictures of licentiousness, and incentives to turpitude. [5]
But to avoid with the most scrupulous care the occasions of sin, which we have now enumerated, is to remove almost every excitement to lust; whilst frequent recourse to confession and to the Holy Eucharist operates most efficaciously in subduing its violence. Unceasing and devout prayer to God, accompanied by fasting and alms-deeds, has the same salutary effect. Chastity is a gift of God: [6] to those who ask it "aright" he denies it not; nor does he suffer us to be tempted beyond our strength. [7] But the body is to be mortified, and the sensual appetites to be repressed not only by fasting, and particularly, by the fasts instituted by the Church, but also by watching, pious pilgrimages, and other penitential austerities. By these and similar penitential observances is the virtue of temperance chiefly evinced; and in accordance with this doctrine, St. Paul, writing to the Corinthians, says: " Every one that striveth for the mastery, refraineth himself from all things; and they indeed that they may receive a corruptible crown, but we an incorruptible one;" [8] and a little after; " I chastise my body, and bring it into subjection, lest, perhaps, when I have preached to others, I myself should become reprobate;" and in another place; "Make not provision for the flesh in its concupiscence." [9]
- ↑ Eccl. ix. 8.
- ↑ 1 Pet. iii. 3.
- ↑ 1 Tim. ii. 9.
- ↑ 1 Cor. xv. 33.
- ↑ Parochus imprimis curet, ut quse de sacris imaginibus a Sacrosancto Concilio Tridentino pie religioseque constitituta sunt, ea sanctissime serventur. Vid. sess, 25. decret. de invocal, &c. vener. et. sacris inrmgin. i>
- ↑ 1 Cor. vii. 7.
- ↑ 1 Cor. x. 13. Vid. Tert. de Monog. in fine Nazianz. oraf. 3. Basil, do virg. ultra, medium. Chrys. et Hieron. in c. 16. Matt. Aug. lib. 6. confess, c. 11.
- ↑ 1 Cor. ix. 25.
- ↑ Rom. xiii. 14.
