Summa Theologica Part III (Secunda Secundae) Part 219

As regards the matter of virginity there is that which can be miraculously restored by G.o.d, 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 l.u.s.t should cease to have had that experience. For G.o.d cannot make that which is done not to have been done, as stated in the First Part (Q. 25, A. 4).

Reply Obj. 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 Obj. 5: Conjugal chast.i.ty is deserving of praise merely because it abstains from unlawful pleasures: hence no excellence attaches to it above that of chast.i.ty in general. Widowhood, however, adds something to chast.i.ty 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 chast.i.ty, even as magnificence is reckoned above liberality.

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FOURTH ARTICLE [II-II, Q. 152, Art. 4]

Whether Virginity Is More Excellent Than Marriage?

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 chast.i.ty.

Obj. 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.

Obj. 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 s.e.xual 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 G.o.d" [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 Obj. 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 Obj. 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 chast.i.ty 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 chast.i.ty of celibacy is better than the chast.i.ty 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 Obj. 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 G.o.d 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."

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FIFTH ARTICLE [II-II, Q. 152, Art. 5]

Whether Virginity Is the Greatest of Virtues?

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."

Obj. 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 Matt. 13:23. Therefore virginity is the greatest of the virtues.

Obj. 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 chast.i.ty, since it surpa.s.ses the chast.i.ty both of widowhood and of marriage. And because comeliness is ascribed to chast.i.ty antonomastically, it follows that surpa.s.sing beauty is ascribed to chast.i.ty. 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 G.o.d?" 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 (A. 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 G.o.d--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 Obj. 1: Virgins are "the more honored portion of Christ's flock," and "their glory more sublime" in comparison with widows and married women.

Reply Obj. 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 QQ. 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 chast.i.ty.

Reply Obj. 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 G.o.d more closely by imitation of the mind. The "new hymn" which virgins alone sing, is their joy at having preserved integrity of the flesh.

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QUESTION 153

OF l.u.s.t (In Five Articles)

We must next consider the vice of l.u.s.t which is opposed to chast.i.ty: (1) l.u.s.t in general; (2) its species. Under the first head there are five points of inquiry:

(1) What is the matter of l.u.s.t?

(2) Whether all copulation is unlawful?

(3) Whether l.u.s.t is a mortal sin?

(4) Whether l.u.s.t is a capital vice?

(5) Concerning its daughters.

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FIRST ARTICLE [II-II, Q. 153, Art. 1]

Whether the Matter of l.u.s.t Is Only Venereal Desires and Pleasures?

Objection 1: It would seem that the matter of l.u.s.t is not only venereal desires and pleasures. For Augustine says (Confess. ii, 6) that "l.u.s.t affects to be called surfeit and abundance." But surfeit regards meat and drink, while abundance refers to riches. Therefore l.u.s.t is not properly about venereal desires and pleasures.

Obj. 2: Further, it is written (Prov. 20:1): "Wine is a l.u.s.tful [Douay: 'luxurious'] thing." Now wine is connected with pleasure of meat and drink. Therefore these would seem to be the matter of l.u.s.t.

Obj. 3: Further, l.u.s.t is defined "as the desire of wanton pleasure"

[*Alexander of Hales, Summ. Theol. ii, cxvli]. But wanton pleasure regards not only venereal matters but also many others. Therefore l.u.s.t is not only about venereal desires and pleasures.

_On the contrary,_ To the l.u.s.tful it is said (De Vera Relig. iii [*Written by St. Augustine]): "He that soweth in the flesh, of the flesh shall reap corruption." Now the sowing of the flesh refers to venereal pleasures. Therefore these belong to l.u.s.t.

_I answer that,_ As Isidore says (Etym. x), "a l.u.s.tful man is one who is debauched with pleasures." Now venereal pleasures above all debauch a man's mind. Therefore l.u.s.t is especially concerned with such like pleasures.

Reply Obj. 1: Even as temperance chiefly and properly applies to pleasures of touch, yet consequently and by a kind of likeness is referred to other matters, so too, l.u.s.t applies chiefly to venereal pleasures, which more than anything else work the greatest havoc in a man's mind, yet secondarily it applies to any other matters pertaining to excess. Hence a gloss on Gal. 5:19 says "l.u.s.t is any kind of surfeit."

Reply Obj. 2: Wine is said to be a l.u.s.tful thing, either in the sense in which surfeit in any matter is ascribed to l.u.s.t, or because the use of too much wine affords an incentive to venereal pleasure.

Reply Obj. 3: Although wanton pleasure applies to other matters, the name of l.u.s.t has a special application to venereal pleasures, to which also wantonness is specially applicable, as Augustine remarks (De Civ. xiv, 15, 16).

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SECOND ARTICLE [II-II, Q. 153, Art. 2]

Whether No Venereal Act Can Be Without Sin?