Bibliografia

1994 - PUSS, A., Dvojitosť muža a ženy v teológii duchovného života, in Nová evanjelizácia, Zborník TFTU 1994. -/- Rodinné spolocenstvo ***

1995 - "Lelki anyaság", in Marina Štremfelj és mások (org. olasz), Spiritualita, formácia, kultúta, ford. Puss A. SJ, Refugium, Velehrad - Roma, 1995, 173-192.

2000 - PUSS A., Fejezetek a spiritualitás történetéböl - Pannónia, (samizdat), Vyd. Andód, 2000; Keresztény Ifjúsági Közösségek; ; Lelki élet. idegen szavak szótára; Falvaink; ; Puss A. SJ, "Povolanie človeka od Pána Boha", in Povolanie od Pána Boba (yborník príhovorov, Piešťani 2000)

2001 -  PUSS, A.: Hivatás; Intimitás és nemiség integrálása; [in Ezredforduló füzetet 1-12.]. Vyd. autor vlastným nákladom 2001. 176 s. Love story zsebkönyv, Andód - Ungvár 2001. Painful Story II. Nyomorúság (össz. Puss Sándor SJ), KI(K)adó 2001.

2002 - PUSS, A., Teológia duchovného života, TU Teologická fakulta, Bratislava 2001, 36, uő., Špiritualita podľa Katechizmu Katolickej cirkvi (Teologická knižnica), Dobrá kniha, Trnava 2002. -/- PUSS, A., Love story & skutočný svet, Dobrá kniha, Trnava 2002. -/- PUSS, A.: Špiritualita podľa Katechizmu Katolíckej cirkvi, Trnava: DK 2002.

2003

2004 - "Obrad zasvätených panien" (Puss A. SJ), in Liturgia. Časopis pre liturgickú obnovu, 3/2004, 291-294

2005 - Puss S. SJ, A szüzesség mint világi életforma, in Távlatok, 2005/3, 375-381.

2006 - Magyar Katolikus Lexikon "szüzek rendje"

2007 - PUSS, A.: Ordo virginum, CD-nosič 3/2007 -/- PUSS, A., Spiritualita muža. CD 5/2007. -/- PUSS, A.: Eros scientificus. CD 6/2007. Fatalizmus CD 8/2007.

2008 - Kresťanská spiritualita. SYLABUS. Dokumenty Cirkvi. Bibliografia po r. 2000, TFTU, Bratislava, 2008. -/- PUSS, A., Uvedenie do mystiky. Bratislava : TFTU. 2008. -/- Puss A. SJ (2008), A szüzesség eszménye a II. Vatikáni Zsinat utáni egyházi dokumentumokban és annak bemutatása az ifjúsági pasztorációban, Dobrá kniha, Trnava. ISBN 978-80-7141-593-0

2009 - 2012: PUG Roma

2010

2011 Katolícky teologický slovník (társszerző: 15 cím szóval), DK Trnava.

2012 - Káldy György SJ (Juraj Káldy), in Jezuiti na Slovensku v minulosti aj v súčasnosti. DK Trnava, 2012, 85-88. Kiegészítő tanulmányok: Náray György és Krónikája. Liber Cronicae Csötörtökiensis LCCS. S. Jacob (szerk. Puss Sándor SJ), 2017.

2013- Tallóson 250 éve alapították az első magyar állami árvaházat, in: Összefogás a gondozásra szoruló felvidéki gyerekekért (Konferenciakötet, szerk.: Puss Sándor SJ, Jóindulat - Dobropajnosť Polgári Társulás, Somorja – Győr, 2013.

2014 - Kontrast 2 kiállítás (Trnava - Kassa - Fülek - Ekecs - Szilas - Nyitra) -/- Jezsuita jelenlét régen és ma. Pázmány Péter (1635 - 1814 - 2014), Pro Arte Danubií Komárom - kiállítás (print)

2015 - A család könyve (szerk. Puss S. SJ - Pogány E. - Hideghéthy A. - nagy A.), Szövetség a Közös Célokért, 2015 (2. változatlan kiadás 2016) -/- Puss A. Dejiny zasväteného panenstva, in Povolanie Zasvätených panien v súčasnom svete. Zborník prednášok zo stretnutia v Badíne 2.-5.7. 2015, 63-79 (vyd. Ružomberok, 2016). ISBN 978-80-561-0360-9

2016 - Csallóközi GPS Felvidék márvány útikönyve, (Össz.: Puss Sándor SJ), Kiadja az Ekecsi Katolikus Lánykör, 2016 (elő-kiadás: Vidékünk utikönyve, 2015). -/- Erotológia (össz. Puss S. SJ), kiadja a Kuckó és a Jóindulat - Dobrorajnosť - polgári társulások megbízásábó a SZMCSSZ (csekészek), 2016; "Jézus és a nők" valamint "Quo vadis?" (szerk. Puss S. SJ), ITT vagyunk melléklet, Kiadja: Ekecsi Katolikus Lánykör, 2016;.

2017 - Hallgatlak.sk szótár, Felvidéki Lelki Elsősegély Telefonszolgálat, (szerk. Puss s.), Kiadó: Jóindulat Polgári Társaság, Pozsony - Kassa - Munkács, 2017. -/- Puss, Értelemmel és alázattal, in Dialógus Európa lelkéért (szerk. Csáky Pál), Pro futuro Hungarika, 2017; Puss S. SJ, SZÁMisztika, 1617-től napjainkig, ITT vagyunk mellékelt, Szilas/ Brestovec 2017;;;; 

2018 - Nőciklopédia (I. és II. kötet), szerk. puss S., Kassa, 2018 ISBN 978-80-972943-0-4;  Barsi - Böjte - Puss (2018), Legyetek tiszták, hősök, szentek, kiadja a Hernád könyv- és lapkiadó, Kassa.

2019 - Puss A. SJ, Sociálna práca z trošku iného pohľadu, in Človek na periférii spoločnosti. Riešenie kríyových situácií, vyd. O.Z. Maják nádeje, Košice 2019, 131-146.

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ThDr Alexander Puss SJ PhD  ( - Summary - )

Virginity and Chastity in the light of Vatican II.;

Virginity and «ordo virginum»; the cult of virgins, as a methodological possibility in the pastoral care. 

In the field of the spiritual life of young people, growing indifference towards profound, spiritual issues can be seen, although the practice and study of religion are no more forbidden. Several years ago, it seemed to be a treasure to acquire any religious book. What could evoke today the interest of young people towards religious issues, towards the idea of virginity?

Chastity is the mastery of the dynamic power of sex, with respect, howevwer, for the orientation or finality that is proper to it in a human being with procreative and complementary functions. We can see how chastity, in the full meaning of the word, is distinguished from what we may call its imperfect forms. Chastity is the actual virtue of the desire or “concupiscible”. It implies a correct ordering the sexual dynamism itself. In its imperfect forms, the transformation does not become complete. If the mastery, proper to continence, is inspired by fear of disturbance rather than by love, it can be termed “pudicitia”.

Continence in the Thomistic sense of the word, means a rectitude or a mastery of sexual dynamism imposed from withhout, by the intellect and the will, yet without really modifying in any noticeable degree the instict and the affectivity. A person chooses chastity, not for its own sake, or for the personal satisfaction of preserving it, but to be able to enter into relations with another person and to love this person as he deserves to be loved.

Virginal chastity is a way to reach greater fredom and paschal joy. If we truly live the vow which deprives us of marriage for the sake of the kingdom of heaven, we shall never become sour old maids. The vow of chastity in celibacy demamnds sacrifice, namely the rejection of everything which might endanger one´s freedom to belong to the Lord.

Ordinarily, all education of sexuality passes through these degree but it is necessary to surpass them.The perfect ideale of chastity in its highest form can never be totally achieved. Childhood education is a very delicate question. To give a partly satisfactory answer it is necessary to distinguish between that which may be termed the successful human practise of chastity and the compliance of the free ego with the demands of the conscience and of God. Marriage and virginity or celibacy are two ways of expressing and living the one mystery of the convenant of God with his people. Rightly indeed does Saint John Chrysostom say: “Whoever denigrates marriage also diminishes the glory of virginity. Whoever praises it makes virginity more admirable and resplendent. What appears good only in comparison with evil would not be particularly good. It is something better than what is admitted to be good that is the most excellend good (Virginity, X. PG 48, 540)”.

The Second Vatican Ecumenical Councel approved and confirmed some documents (Decree on Renewal of Religious Life Perfectae Caritatis; Constitution on the Sacred Liturgy, Sacrosanctum Concilium). The Bishops called for the revision of the Rite of Consecration of Virgins. On May 31.1970, in response to the directive of the council, the Order of Consecration of Virgins was published. After 24 year it was published New Catholic Catechism.  We hade make some study of this book (cf. nr. 915-920.). Both the Slovak and the Hungarian translation of the Catechism of the Catholic Church show that in several cases the translation is not the most suitable. This refers also to the notion of chastity. Before approaching the notion of virginity, it would be necessary to exclude the shortages in understanding the notion of chastity. From the Catechism, it is not clear what to understand under chastity. Simultaneously, also the notion of virginity becomes vague. In order to achieve an accord, the terms castitas and puritas should be used. By means of these terms, it would be easier to talk about virginity, about the life consecrated to God, and about virgins.

What does it mean to be a consecrated virgin? A woman dedicated to career or charitable works to the exclusion of marriage? In his 1996 apostolic exhortation "Vita Consecrata", Pope John Paul II describes the witness of the life of consecrated virgins: "They constitute a special eschatological image of the heavenly bride and of the life to come when the church will at last fully live her love for Christ the bridegroom." This is a vocation which embraces the call to be "bride" and to unabashedly witness to the men and women of this world, the all-embracing love of God. This is it; it is our entire reason to be - not to do - but to BE, with our Spouse, in the heart of his body, the Church.

A Consecrated Virgin Living in the World is a woman who receives the profound blessing of consecration at the hands of the bishop of the diocese through the approved liturgical Rite of the Consecration of a Virgin. Through this sacramental, she renews her promise of perpetual virginity to God, and is set aside as a sacred person belonging only to Christ. A great grace is bestowed as God accepts the offering of herself, the Bishop consecrates her perpetually as a sacred person, and her virginity is made more spiritually fruitful.

Consecrated Virginity is a particular public form of consecrated life in the Church. It is lived individually.

In Vita Consecrata. There, the Holy Father recognizes the three states of life: 1) the laity (married and dedicated single), 2) the ordained, and 3) the consecrated. Within that broad group of consecrated are the specific forms that have arisen - Eastern and Western monastics, contemplative and apostolic religious, those living the eremetical life, members of secular institutes, and consecrated virgins. Referring to consecrated virgins, he notes it is a "source of joy to witness the new flowering of the ancient order of virgins, known ever since apostolic times."

And this vocation does reach back to apostolic times; is credited with consecrating the first virgin. Early Christian virgins included Agnes, Agatha, Lucy and Cecilia. The consecration existed well before various Institutes of Religious Life and their related ceremonies of Profession of Vows. Around the 9th or 10th centuries, the Rite of Consecration fell into disuse for women living in the world but continued to be retained for nuns in monasteries. Even then, it was a Rite distinct and separate from the profession of vows. After Vatican II, in 1970, the Rite was restored for women living in the world.

Why in the later part of the twentieth century has the Holy Spirit again led the Church to open up this most ancient vocation to the modern Christian woman? We'll venture to say that the modern Christian woman is eager to be presented with this model of a new and authentic feminism. The modern vocation of consecrated virginity lived in the world is a vocation which celebrates the very tension which it creates and to which it witnesses - the tension of living as the bride of the incarnate Christ - devoting one's body, mind, and spirit to an intimate and entire spousal union with Christ, the virgin's first love, while living fully within the context of secular society, the very world intimately loved by her Spouse.

A consecrated virgin enters a permanent, public state in the Church. It is not a matter of private or temporary vows. Strictly speaking, the consecration of a virgin doesn't involve vows; at her consecration, the virgin renews her resolve to continue in the state in which she is, a woman invited by Jesus to remain fully a virgin for Him.

The consecration is received through the hand of the diocesan bishop, and this establishes a particular important link to the local church. Consecrated virginity wasn't started by a saint or religious founder; instead it began within the Church herself. The virgin, like the diocesan priest, is given to the local church. She gives herself in prayer and sacrifice.

Canon 604 of the Code of Canon Law adds the Order of Virgins to the public forms of consecrated life recognized in the Church. This juridical text unexpectedly refers to the virgin's "mystical betrothal to Christ.." Right in the legal doctrine of the Church! - a mystical betrothal.

Consecrated virgins live in the midst of society, and therefore do not wear a habit or use the title "Sister", which are signs of separation from the world (appropriate for apostolic religious, but a contradiction to the consecrated virgin's life in the world.)

The consecrated virgin really is given to the local diocese, and a particular role she has is to support and encourage and work alongside the local clergy. Consecrated virgins may associate with one another.

            At the beginning of the new Millennium, Pope John Paul II calls our attention to the cult of Saints in his Apostolic letter Novo Millenio Ineunte. He says without hesitation that all pastoral activities must be set in relation to holiness (30). He signed this documents in January 6, 2001. Since that time, he has made more appeals to the cult of Saints.

            In his letter addressed for the World Youth Day in Toronto 2002, the Pope makes some remarks on Saints, including virgins. At the beginning of the third Millennium, we will be the witnesses how important it will be to return to the cult and intercession of Saints. For university pastoral it will be an ideal methodological exercise to discover and to show in a new light the relics and virtues, and to pay attention to the revelations and exhortation of the Church.

            By this “activity” it is possible for each student to be involved, as there is the need of experts in linguistics, in history, pedagogy, in order to be able to transmit the knowledge and experience gained during university years.

I close with words taken from the Order of Consecration to a Life of Virginity for Women Living in the World, which decribe the deep meaning of the call to consecrated virginity and its relationship to the call to the married life: They renounce the joys of human marriage, but cherish all that it foreshadows.

D´Arcy, M.C. SJ (1945), Eros and Christian Theology, in The Mind and Heart of Love. Lion and unicorn,a studi in Eros and Agape, Collins Clear-Type Press, London and Glasgow, 1962, 54-83.

Manuel Foyaca de la Concha SJ (1969), La trasformatión de la Sexuallidad an Eros (80-84); Eros y Tanatos (84-88), in Leuendo a Marcuse, „El final de la utopia, Eros y civilizaciou”, Madrid.

Ference L. Connolly SJ PhD (1938), Mystical Poems of Nuptial Love. The Unknow Eros, Boston Bruce Humpries, Inc. Publ.

Johannes B. Lotz SJ (1971), Eros und sex; Gefährdung durch dem Eros, in Die stufen der Liebe. Eros – Philia – Agape, Jozef Knecht, Frankfurt am Main, 27-35; 36-38; 39-44.