As a boy He gave me something of the kind, so that a passing glance at an immodest picture used to make me shudder; and until I began my theology at 31 I was quite ignorant of most sexual matters. That was His goodness, not mine.

COMMENT: Today is the feast of St Maria Goretti, the great champion of purity. She died at age 11 in defence of the virtue of purity and as such her intercession is often sought by those with struggles in this area. 

Fr Willie seems to have had an unusual purity. In addition to the above quote, here is the testimony of a fellow Jesuit on the issue of Fr Doyle’s purity:

I knew from many talks with him on the subject that Willie found it hard to realise the difficulties of those struggling with impurity and the awful fascination of this sin, just as those who have never taken strong drink fail to appreciate the difficulties and temptations of the drunkard.

This does not mean that Fr Willie was never subject to temptations, but rather that through God’s grace his major temptations related to others aspects of the moral life, mostly relating to his temper and tendency towards impetuousness.

The words of St Josemaria Escriva on purity are relevant for us to consider today:

Never speak of impure things or events, not even to lament them. Remember that such matter is stickier than pitch. Change the subject or, if that is not possible, continue with it, speaking of the need and the beauty of purity — a virtue of men who know the value of their souls.

Having said all of that, we do not want to fall into a Jansenistic trap of obsessing about sin and about impurity. Such an approach was far from that of Fr Willie. We must resist the temptation, but if we fail, we pick ourselves up and go forward, without scruples, nostalgia or curiosity. 

Fr Willie seems not to have written or spoken much about sex and purity, except in his booklet on scruples (this booklet was composed from his notes after he died). The following brief excerpt shows how gentle Fr Willie’s approach was, and how far it was from how some perceive that era in the Church. 

As the scruples of pious persons are often concerned with the virtue of purity, many may find it useful and consoling to recall the following.

Mortal Sin not Probable.

In order that a mortal sin against purity be committed, it is necessary (as for every mortal sin) that there be at the time and at the same moment full consent and full actual attention to the grave malice of the thought, word or action.

In other words, in order to sin mortally, there must be perfect knowledge and full consent, the one clearly perceiving, the other fully accepting, the grave sin.

Besides this it is necessary that both acts be simultaneous.

Is this what happens in the thoughts or liberties of pious souls against the angelic virtue? Certainly not.

Nearly always they do not realise they are doing wrong; they completely forget their thought or act is sinful, even though a moment before they may have clearly perceived its malice.

In all such cases they do not commit sin, since they are not conscious of wrong while thinking or acting. Or they only see the malice of their thought or act in a confused way, and though there may be full consent of will, the fault is no more than venial, since the knowledge of the wrong is imperfect.

Two Principles of Security.

Should souls that have been tempted against purity examine whether they have consented?

They must not think of doing so.

These examinations are imprudent and dangerous, their only result being to upset one’s peace of mind, or bring back the temptation with renewed force.

Besides they are quite unnecessary, because a scrupulous soul may take for rule the two following principles.

Firstly, every time mortal sin is committed, the soul knows it clearly before any examination.

Secondly, on the other hand, the soul is certain that mortal sin has not been committed when there is any doubt on the matter.

(Image: St Maria Goretti)