[3] This is the will of God, your holiness: that you refrain from immorality, [4] that each of you know how to acquire a wife for himself in holiness and honor, [5] not in lustful passion as do the Gentiles who do not know God; [6] not to take advantage of or exploit a brother in this matter, for the Lord is an avenger in all these things, as we told you before and solemnly affirmed. [7] For God did not call us to impurity but to holiness. [8] Therefore, whoever disregards this, disregards not a human being but God, who (also) gives his holy Spirit to you. [9] On the subject of mutual charity you have no need for anyone to write you, for you yourselves have been taught by God to love one another. [10] Indeed, you do this for all the brothers throughout Macedonia. Nevertheless we urge you, brothers, to progress even more,
(CCC 2347) The virtue of chastity blossoms in friendship. It shows the disciple how to follow and imitate him who has chosen us as his friends (Cf. Jn 15:15), who has given himself totally to us and allows us to participate in his divine estate. Chastity is a promise of immortality. Chastity is expressed notably in friendship with one's neighbor. Whether it develops between persons of the same or opposite sex, friendship represents a great good for all. It leads to spiritual communion. (CCC 2343) Chastity has laws of growth which progress through stages marked by imperfection and too often by sin. "Man… day by day builds himself up through his many free decisions; and so he knows, loves, and accomplishes moral good by stages of growth" (FC 34). (CCC 2344) Chastity represents an eminently personal task; it also involves a cultural effort, for there is "an interdependence between personal betterment and the improvement of society" (GS 25 § 1). Chastity presupposes respect for the rights of the person, in particular the right to receive information and an education that respect the moral and spiritual dimensions of human life.
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