Sister Projects: Wikichristian | WikiMD
BelieversCafe is a large collection of christian articles with over 40,000 pages
Our sponsors:
Index [<< | >>]
Second Part of the Second Part [<< | >>]
Question: 152 [<< | >>]
We must now consider virginity: and under this head there are five
points of inquiry:
(1) In what does virginity consist?
(2) Whether it is lawful?
(3) Whether it is a virtue?
(4) Of its excellence in comparison with marriage;
(5) Of its excellence in comparison with the other virtues.
Index [<< | >>]
Second Part of the Second Part [<< | >>]
Question: 152 [<< | >>]
Article: 1 [<< | >>]
Objection 1: It would seem that virginity does not consist in integrity of the
flesh. For Augustine says (De Nup. et Concup.) [*The quotation is from De
Sancta Virgin. xiii] that "virginity is the continual meditation on
incorruption in a corruptible flesh." But meditation does not concern the
flesh. Therefore virginity is not situated in the flesh.
Objection 2: Further, virginity denotes a kind of purity. Now Augustine says
(De Civ. Dei i, 18) that "purity dwells in the soul." Therefore virginity
is not incorruption of the flesh.
Objection 3: Further, the integrity of the flesh would seem to consist in the
seal of virginal purity. Yet sometimes the seal is broken without loss of
virginity. For Augustine says (De Civ. Dei i, 18) that "those organs may
be injured through being wounded by mischance. Physicians, too, sometimes
do for the sake of health that which makes one shudder to see: and a
midwife has been known to destroy by touch the proof of virginity that
she sought." And he adds: "Nobody, I think, would be so foolish as to
deem this maiden to have forfeited even bodily sanctity, though she lost
the integrity of that organ." Therefore virginity does not consist in
incorruption of the flesh.
Objection 4: Further, corruption of the flesh consists chiefly in resolution
of the semen: and this may take place without copulation, whether one be
asleep or awake. Yet seemingly virginity is not lost without copulation:
for Augustine says (De Virgin. xiii) that "virginal integrity and holy
continency that refrains from all sexual intercourse is the portion of
angels." Therefore virginity does not consist in incorruption of the
flesh.
On the contrary, Augustine says (De Virgin. viii) that "virginity is
continence whereby integrity of the flesh is vowed, consecrated and
observed in honor of the Creator of both soul and flesh."
I answer that, Virginity takes its name apparently from "viror"
[freshness], and just as a thing is described as fresh and retaining its
freshness, so long as it is not parched by excessive heat, so too,
virginity denotes that the person possessed thereof is unseared by the
heat of concupiscence which is experienced in achieving the greatest
bodily pleasure which is that of sexual intercourse. Hence, Ambrose says
(De Virgin. i, 5) that "virginal chastity is integrity free of pollution."
Now venereal pleasures offer three points for consideration. The first
is on the part of the body, viz. the violation of the seal of virginity.
The second is the link between that which concerns the soul and that
which concerns the body, and this is the resolution of the semen, causing
sensible pleasure. The third is entirely on the part of the soul, namely
the purpose of attaining this pleasure. Of these three the first is
accidental to the moral act, which as such must be considered in
reference to the soul. The second stands in the relation of matter to the
moral act, since the sensible passions are the matters of moral acts. But
the third stands in the position of form and complement, because the
essence of morality is perfected in that which concerns the reason. Since
then virginity consists in freedom from the aforesaid corruption, it
follows that the integrity of the bodily organ is accidental to
virginity; while freedom from pleasure in resolution of the semen is
related thereto materially; and the purpose of perpetually abstaining
from this pleasure is the formal and completive element in virginity.
Reply to Objection 1: This definition of Augustine's expresses directly that
which is formal in virginity. For "meditation" denotes reason's purpose;
and the addition "perpetual" does not imply that a virgin must always
retain this meditation actually, but that she should bear in mind the
purpose of always persevering therein. The material element is expressed
indirectly by the words "on incorruption in a corruptible body." This is
added to show the difficulty of virginity: for if the flesh were
incorruptible, it would not be difficult to maintain a perpetual
meditation on incorruption.
Reply to Objection 2: It is true that purity, as to its essence, is in the soul;
but as to its matter, it is in the body: and it is the same with
virginity. Wherefore Augustine says (De Virgin. viii) that "although
virginity resides in the flesh," and for this reason is a bodily quality,
"yet it is a spiritual thing, which a holy continency fosters and
preserves."
Reply to Objection 3: As stated above, the integrity of a bodily organ is
accidental to virginity, in so far as a person, through purposely
abstaining from venereal pleasure, retains the integrity of a bodily
organ. Hence if the organ lose its integrity by chance in some other way,
this is no more prejudicial to virginity than being deprived of a hand or
foot.
Reply to Objection 4: Pleasure resulting from resolution of semen may arise in
two ways. If this be the result of the mind's purpose, it destroys
virginity, whether copulation takes place or not. Augustine, however,
mentions copulation, because such like resolution is the ordinary and
natural result thereof. In another way this may happen beside the purpose
of the mind, either during sleep, or through violence and without the
mind's consent, although the flesh derives pleasure from it, or again
through weakness of nature, as in the case of those who are subject to a
flow of semen. In such cases virginity is not forfeit, because such like
pollution is not the result of impurity which excludes virginity.
Index [<< | >>]
Second Part of the Second Part [<< | >>]
Question: 152 [<< | >>]
Article: 2 [<< | >>]
Objection 1: It would seem that virginity is unlawful. For whatever is
contrary to a precept of the natural law is unlawful. Now just as the
words of Gn. 2:16, "Of every tree" that is in "paradise, thou shalt eat,"
indicate a precept of the natural law, in reference to the preservation
of the individual, so also the words of Gn. 1:28, "Increase and multiply,
and fill the earth," express a precept of the natural law, in reference
to the preservation of the species. Therefore just as it would be a sin
to abstain from all food, as this would be to act counter to the good of
the individual, so too it is a sin to abstain altogether from the act of
procreation, for this is to act against the good of the species.
Objection 2: Further, whatever declines from the mean of virtue is apparently
sinful. Now virginity declines from the mean of virtue, since it abstains
from all venereal pleasures: for the Philosopher says (Ethic. ii, 2),
that "he who revels in every pleasure, and abstains from not even one, is
intemperate: but he who refrains from all is loutish and insensible."
Therefore virginity is something sinful.
Objection 3: Further, punishment is not due save for a vice. Now in olden
times those were punished who led a celibate life, as Valerius Maximus
asserts [*Dict. Fact. Mem. ii, 9]. Hence according to Augustine (De Vera
Relig. iii) Plato "is said to have sacrificed to nature, in order that he
might atone for his perpetual continency as though it were a sin."
Therefore virginity is a sin.
On the contrary, No sin is a matter of direct counsel. But virginity is
a matter of direct counsel: for it is written (@1 Cor. 7:25): "Concerning
virgins I have no commandment of the Lord: but I give counsel." Therefore
virginity is not an unlawful thing.
I answer that, In human acts, those are sinful which are against right
reason. Now right reason requires that things directed to an end should
be used in a measure proportionate to that end. Again, man's good is
threefold as stated in Ethic. i, 8; one consisting in external things,
for instance riches; another, consisting in bodily goods; the third,
consisting in the goods of the soul among which the goods of the
contemplative life take precedence of the goods of the active life, as
the Philosopher shows (Ethic. x, 7), and as our Lord declared (@Lk. 10:42), "Mary hath chosen the better part." Of these goods those that are
external are directed to those which belong to the body, and those which
belong to the body are directed to those which belong to the soul; and
furthermore those which belong to the active life are directed to those
which belong to the life of contemplation. Accordingly, right reason
dictates that one use external goods in a measure proportionate to the
body, and in like manner as regards the rest. Wherefore if a man refrain
from possessing certain things (which otherwise it were good for him to
possess), for the sake of his body's good, or of the contemplation of
truth, this is not sinful, but in accord /with right reason. In like
manner if a man abstain from bodily pleasures, in order more freely to
give himself to the contemplation of truth, this is in accordance with
the rectitude of reason. Now holy virginity refrains from all venereal
pleasure in order more freely to have leisure for Divine contemplation:
for the Apostle says (@1 Cor. 7:34): "The unmarried woman and the virgin
thinketh on the things of the Lord: that she may be holy in both body and
in spirit. But she that is married thinketh on the things of the world,
how she may please her husband." Therefore it follows that virginity
instead of being sinful is worthy of praise.
Reply to Objection 1: A precept implies a duty, as stated above (Question [122], Article [1]).
Now there are two kinds of duty. There is the duty that has to be
fulfilled by one person; and a duty of this kind cannot be set aside
without sin. The other duty has to be fulfilled by the multitude, and the
fulfilment of this kind of duty is not binding on each one of the
multitude. For the multitude has many obligations which cannot be
discharged by the individual; but are fulfilled by one person doing this,
and another doing that. Accordingly the precept of natural law which
binds man to eat must needs be fulfilled by each individual, otherwise
the individual cannot be sustained. On the other hand, the precept of
procreation regards the whole multitude of men, which needs not only to
multiply in body, but also to advance spiritually. Wherefore sufficient
provision is made for the human multitude, if some betake themselves to
carnal procreation, while others abstaining from this betake themselves
to the contemplation of Divine things, for the beauty and welfare of the
whole human race. Thus too in an army, some take sentry duty, others are
standard-bearers, and others fight with the sword: yet all these things
are necessary for the multitude, although they cannot be done by one
person.
Reply to Objection 2: The person who, beside the dictate of right reason,
abstains from all pleasures through aversion, as it were, for pleasure as
such, is insensible as a country lout. But a virgin does not refrain from
every pleasure, but only from that which is venereal: and abstains
therefrom according to right reason, as stated above. Now the mean of
virtue is fixed with reference, not to quantity but to right reason, as
stated in Ethic. ii, 6: wherefore it is said of the magnanimous (Ethic.
iv, 3) that "in point of quantity he goes to the extreme, but in point of
becomingness he follows the mean."
Reply to Objection 3: Laws are framed according to what occurs more frequently.
Now it seldom happened in olden times that anyone refrained from all
venereal pleasure through love of the contemplation of truth: as Plato
alone is related to have done. Hence it was not through thinking this a
sin, that he offered sacrifice, but "because he yielded to the false
opinion of his fellow countrymen," as Augustine remarks (De Vera Relig.
iii).
Index [<< | >>]
Second Part of the Second Part [<< | >>]
Question: 152 [<< | >>]
Article: 3 [<< | >>]
Objection 1: It would seem that virginity is not a virtue. For "no virtue is
in us by nature," as the Philosopher says (Ethic. ii, 1). Now virginity
is in us by nature, since all are virgins when born. Therefore virginity
is not a virtue.
Objection 2: Further, whoever has one virtue has all virtues, as stated above
(FS, Question [65], Article [1]). Yet some have other virtues without having virginity:
else, since none can go to the heavenly kingdom without virtue, no one
could go there without virginity, which would involve the condemnation of
marriage. Therefore virginity is not a virtue.
Objection 3: Further, every virtue is recovered by penance. But virginity is
not recovered by penance: wherefore Jerome says [*Ep. xxii ad Eustoch.]:
"Other things God can do, but He cannot restore the virgin after her
downfall." Therefore seemingly virginity is not a virtue.
Objection 4: Further, no virtue is lost without sin. Yet virginity is lost
without sin, namely by marriage. Therefore virginity is not a virtue.
Objection 5: Further, virginity is condivided with widowhood and conjugal
purity. But neither of these is a virtue. Therefore virginity is not a
virtue.
On the contrary, Ambrose says (De Virgin. i, 3): "Love of virginity
moves us to say something about virginity, lest by passing it over we
should seem to cast a slight on what is a virtue of high degree."
I answer that, As stated above (Article [1]), the formal and completive element
in virginity is the purpose of abstaining from venereal pleasure, which
purpose is rendered praiseworthy by its end, in so far, to wit, as this
is done in order to have leisure for Divine things: while the material
element in virginity is integrity of the flesh free of all experience of
venereal pleasure. Now it is manifest that where a good action has a
special matter through having a special excellence, there is a special
kind of virtue: for example, magnificence which is about great
expenditure is for this reason a special virtue distinct from liberality,
which is about all uses of money in general. Now to keep oneself free
from the experience of venereal pleasure has an excellence of its own
deserving of greater praise than keeping oneself free from inordinate
venereal pleasure. Wherefore virginity is a special virtue being related
to chastity as magnificence to liberality.
Reply to Objection 1: Men have from their birth that which is material in
virginity, namely integrity of the flesh and freedom from venereal
experience. But they have not that which is formal in virginity, namely
the purpose of safeguarding this integrity for God's sake, which purpose
gives virginity its character of virtue. Hence Augustine says (De Virgin.
xi): "Nor do we praise virgins for being virgins, but, because their
virginity is consecrated to God by holy continency."
Reply to Objection 2: Virtues are connected together by reason of that which is
formal in them, namely charity, or by reason of prudence, as stated above
(Question [129], Article [3], ad 2), but not by reason of that which is material in
them. For nothing hinders a virtuous man from providing the matter of one
virtue, and not the matter of another virtue: thus a poor man has the
matter of temperance, but not that of magnificence. It is in this way
that one who has the other virtues lacks the matter of virginity, namely
the aforesaid integrity of the flesh: nevertheless he can have that which
is formal in virginity, his mind being so prepared that he has the
purpose of safeguarding this same integrity of the flesh, should it be
fitting for him to do so: even as a poor man may be so prepared in mind
as to have the purpose of being magnificent in his expenditure, were he
in a position to do so: or again as a prosperous man is so prepared in
mind as to purpose bearing misfortune with equanimity: without which
preparedness of the mind no man can be virtuous.
Reply to Objection 3: Virtue can be recovered by penance as regards that which is
formal in virtue, but not as to that which is material therein. For if a
magnificent man has squandered all his wealth he does not recover his
riches by repenting of his sin. In like manner a person who has lost
virginity by sin, recovers by repenting, not the matter of virginity but
the purpose of virginity.
As regards the matter of virginity there is that which can be
miraculously restored by God, namely the integrity of the organ, which we
hold to be accidental to virginity: while there is something else which
cannot be restored even by miracle, to wit, that one who has experienced
venereal lust should cease to have had that experience. For God cannot
make that which is done not to have been done, as stated in the FP, Question [25]
, Article [4].
Reply to Objection 4: Virginity as a virtue denotes the purpose, confirmed by
vow, of observing perpetual integrity. For Augustine says (De Virgin.
viii) that "by virginity, integrity of the flesh is vowed, consecrated
and observed in honor of the Creator of both soul and flesh." Hence
virginity, as a virtue, is never lost without sin.
Reply to Objection 5: Conjugal chastity is deserving of praise merely because it
abstains from unlawful pleasures: hence no excellence attaches to it
above that of chastity in general. Widowhood, however, adds something to
chastity in general; but it does not attain to that which is perfect in
this matter, namely to entire freedom from venereal pleasure; virginity
alone achieves this. Wherefore virginity alone is accounted a virtue
above chastity, even as magnificence is reckoned above liberality.
Index [<< | >>]
Second Part of the Second Part [<< | >>]
Question: 152 [<< | >>]
Article: 4 [<< | >>]
Objection 1: It would seem that virginity is not more excellent than marriage.
For Augustine says (De Bono Conjug. xxi): "Continence was equally
meritorious in John who remained unmarried and Abraham who begot
children." Now a greater virtue has greater merit. Therefore virginity is
not a greater virtue than conjugal chastity.
Objection 2: Further, the praise accorded a virtuous man depends on his
virtue. If, then, virginity were preferable to conjugal continence, it
would seem to follow that every virgin is to be praised more than any
married woman. But this is untrue. Therefore virginity is not preferable
to marriage.
Objection 3: Further, the common good takes precedence of the private good,
according to the Philosopher (Ethic. i, 2). Now marriage is directed to
the common good: for Augustine says (De Bono Conjug. xvi): "What food is
to a man's wellbeing, such is sexual intercourse to the welfare of the
human race." On the other hand, virginity is ordered to the individual
good, namely in order to avoid what the Apostle calls the "tribulation of
the flesh," to which married people are subject (@1 Cor. 7:28). Therefore
virginity is not greater than conjugal continence.
On the contrary, Augustine says (De Virgin. xix): "Both solid reason and
the authority of Holy Writ show that neither is marriage sinful, nor is
it to be equaled to the good of virginal continence or even to that of
widowhood."
I answer that, According to Jerome (Contra Jovin. i) the error of
Jovinian consisted in holding virginity not to be preferable to marriage.
This error is refuted above all by the example of Christ Who both chose a
virgin for His mother, and remained Himself a virgin, and by the teaching
of the Apostle who (@1 Cor. 7) counsels virginity as the greater good. It
is also refuted by reason, both because a Divine good takes precedence of
a human good, and because the good of the soul is preferable to the good
of the body, and again because the good of the contemplative life is
better than that of the active life. Now virginity is directed to the
good of the soul in respect of the contemplative life, which consists in
thinking "on the things of God" [Vulg.: 'the Lord'], whereas marriage is
directed to the good of the body, namely the bodily increase of the human
race, and belongs to the active life, since the man and woman who embrace
the married life have to think "on the things of the world," as the
Apostle says (@1 Cor. 7:34). Without doubt therefore virginity is
preferable to conjugal continence.
Reply to Objection 1: Merit is measured not only by the kind of action, but still
more by the mind of the agent. Now Abraham had a mind so disposed, that
he was prepared to observe virginity, if it were in keeping with the
times for him to do so. Wherefore in him conjugal continence was equally
meritorious with the virginal continence of John, as regards the
essential reward, but not as regards the accidental reward. Hence
Augustine says (De Bono Conjug. xxi) that both "the celibacy of John and
the marriage of Abraham fought Christ's battle in keeping with the
difference of the times: but John was continent even in deed, whereas
Abraham was continent only in habit."
Reply to Objection 2: Though virginity is better than conjugal continence, a
married person may be better than a virgin for two reasons. First, on the
part of chastity itself; if to wit, the married person is more prepared
in mind to observe virginity, if it should be expedient, than the one who
is actually a virgin. Hence Augustine (De Bono Conjug. xxii) charges the
virgin to say: "I am no better than Abraham, although the chastity of
celibacy is better than the chastity of marriage." Further on he gives
the reason for this: "For what I do now, he would have done better, if it
were fitting for him to do it then; and what they did I would even do now
if it behooved me now to do it." Secondly, because perhaps the person who
is not a virgin has some more excellent virtue. Wherefore Augustine says
(De Virgin. xliv): "Whence does a virgin know the things that belong to
the Lord, however solicitous she be about them, if perchance on account
of some mental fault she be not yet ripe for martyrdom, whereas this
woman to whom she delighted in preferring herself is already able to
drink the chalice of the Lord?"
Reply to Objection 3: The common good takes precedence of the private good, if it
be of the same genus: but it may be that the private good is better
generically. It is thus that the virginity that is consecrated to God is
preferable to carnal fruitfulness. Hence Augustine says (De Virgin. ix):
"It must be confessed that the fruitfulness of the flesh, even of those
women who in these times seek naught else from marriage but children in
order to make them servants of Christ, cannot compensate for lost
virginity."
Index [<< | >>]
Second Part of the Second Part [<< | >>]
Question: 152 [<< | >>]
Article: 5 [<< | >>]
Objection 1: It would seem that virginity is the greatest of virtues. For
Cyprian says (De Virgin. [*De Habitu Virg.]): "We address ourselves now
to the virgins. Sublime is their glory, but no less exalted is their
vocation. They are a flower of the Church's sowing, the pride and
ornament of spiritual grace, the most honored portion of Christ's flock."
Objection 2: Further, a greater reward is due to the greater virtue. Now the greatest reward is due to virginity, namely the hundredfold fruit, according to a gloss on Mt. 13:23. Therefore virginity is the greatest of the virtues.
Objection 3: Further, the more a virtue conforms us to Christ, the greater it
is. Now virginity above all conforms us to Christ; for it is declared in
the Apocalypse 14:4 that virgins "follow the Lamb whithersoever He
goeth," and (@Apoc. 14:3) that they sing "a new canticle," which "no"
other "man" could say. Therefore virginity is the greatest of the virtues.
On the contrary, Augustine says (De Virgin. xlvi): "No one, methinks,
would dare prefer virginity to martyrdom," and (De Virgin. xlv): "The
authority of the Church informs the faithful in no uncertain manner, so
that they know in what place the martyrs and the holy virgins who have
departed this life are commemorated in the Sacrament of the Altar." By
this we are given to understand that martyrdom, and also the monastic
state, are preferable to virginity.
I answer that, A thing may excel all others in two ways. First, in some
particular genus: and thus virginity is most excellent, namely in the
genus of chastity, since it surpasses the chastity both of widowhood and
of marriage. And because comeliness is ascribed to chastity
antonomastically, it follows that surpassing beauty is ascribed to
chastity. Wherefore Ambrose says (De Virgin. i, 7): "Can anyone esteem
any beauty greater than a virgin's, since she is beloved of her King,
approved by her Judge, dedicated to her Lord, consecrated to her God?"
Secondly, a thing may be most excellent simply, and in this way virginity
is not the most excellent of the virtues. Because the end always excels
that which is directed to the end; and the more effectively a thing is
directed to the end, the better it is. Now the end which renders
virginity praiseworthy is that one may have leisure for Divine things, as
stated above (Article [4]). Wherefore the theological virtues as well as the
virtue of religion, the acts of which consist in being occupied about
Divine things, are preferable to virginity. Moreover, martyrs work more
mightily in order to cleave to God---since for this end they hold their
own life in contempt; and those who dwell in monasteries---since for this
end they give up their own will and all that they may possess---than
virgins who renounce venereal pleasure for that same purpose. Therefore
virginity is not simply the greatest of virtues.
Reply to Objection 1: Virgins are "the more honored portion of Christ's flock,"
and "their glory more sublime" in comparison with widows and married
women.
Reply to Objection 2: The hundredfold fruit is ascribed to virginity, according to Jerome [*Ep. cxxiii ad Ageruch.], on account of its superiority to widowhood, to which the sixtyfold fruit is ascribed, and to marriage, to which is ascribed the thirtyfold fruit. But according to Augustine (De Questions. Evang. i, 9), "the hundredfold fruit is given to martyrs, the sixtyfold to virgins, and the thirtyfold to married persons." Wherefore it does not follow that virginity is simply the greatest of virtues, but only in comparison with other degrees of chastity.
Reply to Objection 3: Virgins "follow the Lamb whithersoever He goeth," because
they imitate Christ, by integrity not only of the mind but also of the
flesh, as Augustine says (De Virgin. xxvii). Wherefore they follow the
Lamb in more ways, but this does not imply that they follow more closely,
because other virtues make us cleave to God more closely by imitation of
the mind. The "new hymn" which virgins alone sing, is their joy at having
preserved integrity of the flesh.