Gooning And Sexual Purity As Single Christian
Sexual Purity and Singleness in Christian Tradition
The concept of sexual purity is deeply rooted in Christian teachings, emphasizing the importance of chastity and self-control in one's lifestyle, particularly for single individuals. According to James 1:27, "Pure religion and undefiled before God... is... to keep himself unspotted from the world" [1]. This biblical anchor sets the tone for understanding the Christian perspective on sexual purity.
In Christian tradition, purity is closely associated with chastity. Thomas Aquinas, in his Summa Theologica, argues that purity belongs especially to chastity because it involves shame regarding venereal acts [3]. This understanding is echoed in the writings of early Church Fathers, such as Augustine, who emphasizes that true chastity, whether conjugal, widowed, or virginal, is devoted to true faith [4].
For single Christians, maintaining sexual purity involves abstaining from sexual activities outside of marriage. John Calvin advises that individuals should measure their ability to remain chaste and not despise matrimony if they are unable to remain celibate [2]. This practical advice underscores the importance of self-awareness and the recognition of one's limitations in maintaining purity.
The early Christian tradition valued singleness and celibacy as a means to devote oneself more fully to God. Augustine notes that consecrated virginity is rightly preferred to marriage, highlighting the spiritual benefits of a life dedicated to God [4]. However, this preference is not a dismissal of marriage but rather an acknowledgment of the different callings within the Christian community.
The pursuit of sexual purity is not merely about avoiding immorality but is also linked to the broader Christian virtues of self-control and devotion to God. According to Calvin, the inability to maintain chastity is a manifestation of the corruption of human nature, which is "utterly devoid of goodness, but so prolific in all kinds of evil" [7]. Thus, the struggle for sexual purity is part of the Christian's ongoing sanctification.
In Christian teaching, the heart's purity is also crucial, as it is associated with sincerity and the absence of duplicity. Augustine, in his Homilies on the Gospels, notes that a single and pure heart is one that seeks God without expecting temporal advantages [5, 6].
The Christian understanding of sexual purity for single individuals is thus rooted in a commitment to chastity, self-control, and devotion to God. It is part of a broader call to live a life that is "unspotted from the world" and dedicated to the pursuit of holiness [1].
Sources
- James “James 1:27 (Geneva1599) — Pure religion and vndefiled before God, euen the Father, is this, to visite the fatherlesse, and widdowes in their aduersitie, and to keepe himselfe vnspotted of the world.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 44: encumbered in his service, do we not oppose God, and nature as constituted by him, if we do not accommodate our mode of life to the measure of our ability? The Lord prohibits fornication, therefore he requires purity and chastity. The only method which each has of preserving it is to measure himself by his capacity. Let no man rashly despise matrimony as a thing useless or superfluous to him; let no man long for celibacy unless he is able to dispense with the married state. Nor even here let him consult the tranquillity or convenie”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of Chastity, Art. 4: Article: Whether purity belongs especially to chastity? I answer that, As stated above (Objection [2]), "pudicitia" [purity] takes its name from "pudor," which signifies shame. Hence purity must needs be properly about the things of which man is most ashamed. Now men are most ashamed of venereal acts, as Augustine remarks (De Civ. Dei xiv, 18), so much so that even the conjugal act, which is adorned by the honesty [*Cf. Question [145]] of marriage, is not devoid of shame: and this because the mov”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 5 [IV.]--THE NATURAL GOOD OF MARRIAGE. ALL SOCIETY NATURALLY REPUDIATES A FRAUDULENT COMPANION. WHAT IS TRUE CONJUGAL PURITY? NO TRUE VIRGINITY AND CHASTITY EXCEPT IN DEVOTION TO TRUE FAITH. (part 2): censures when he says: "For, lo, they that are far from Thee shall perish: Thou hast destroyed all them that go a whoring from Thee."(2) There is, then, no true chastity, whether conjugal, or vidual, or virginal, except that which devotes itself to true faith. For though consecrated virginity is rightly preferred to marriage, yet what Christian in hi”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XXII.--74. Moreover, a certain strength and vigour in walking along the path of wisdom ties in good morals, which are made to extend as far as to purification and singleness of heart,--a subject (part 3): he shows to a man, he shows them with the same intention with which he wishes them shown to himself, viz. as not expecting any temporal advantage from him: thus will the heart be single and pure in which God is sought. "Blessed," therefore, "are the pure in heart: for they shall see God."(3)”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 6: Augustine — Homilies on the Gospels — CHAP. XIX.--63. And inasmuch as the Lord is admonishing us in this passage with respect to rash and unjust judgment,--for He wishes that whatever we do, we should do it with a heart that is single and (part 3): or wrinkle,[5] i.e. pure and guileless.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 37: but constantly produces new fruits, in other words, those works of the flesh which we formerly described; just as a lighted furnace sends forth sparks and flames, or a fountain without ceasing pours out water. Hence, those who have defined original sin as the want of the original righteousness which we ought to have had, though they substantially comprehend the whole case, do not significantly enough express its power and energy. For our nature is not only utterly devoid of goodness, but so prolific in all kinds of evil, that it ca”